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| Chapter XII. The Two Kinds of Spirits.
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Chapter XII.—The Two Kinds of Spirits.
We recognise two varieties of spirit, one of which
is called the soul456
| 456 [See
cap. xv., infra.] | (ψυχή),
but the other is greater than the soul, an image and
likeness of God: both existed in the first men, that in one
sense they might be material (ὑλικοί),
and in another superior to matter. The case stands thus: we can
see that the whole structure of the world, and the whole creation,
has been produced from matter, and the matter itself brought into
existence457
| 457 Literally,
“brought forth” or “forward.” The word does
not imply that matter was created by God. | by God; so that
on the one hand it may be regarded as rude and unformed before it
was separated into parts, and on the other as arranged in beauty and
order after the separation was made. Therefore in that separation the
heavens were made of matter, and the stars that are in them; and the
earth and all that is upon it has a similar constitution: so that there
is a common origin of all things. But, while such is the case, there
yet are certain differences in the things made of matter, so that one
is more beautiful, and another is beautiful but surpassed by something
better. For as the constitution of the body is under one management,
and is engaged in doing that which is the cause of its having been
made,458
| 458 Tatian’s words
are somewhat obscure. We have given substantially the opinion of Worth,
as expressed in his translation. The sense is: The body is evidently a
unity in its organization and its activity, and the ultimate end which
it serves in creation is that with which it is occupied, yet there are
differences in respect of the parts. Otto renders: “For as the
constitution of the body is of one plan, and in reference to the body
the cause of its origin is occupied.” | yet though this
is the case, there are certain differences of dignity in it, and the eye
is one thing, and another the ear, and another the arrangement of the
hair and the distribution of the intestines, and the compacting together
of the marrow and the bones and the tendons; and though one part differs
from another, there is yet all the harmony of a concert of music in their
arrangement;—in like manner the world, according to the power of its
Maker containing some things of superior splendour, but some unlike these,
received by the will of the Creator a material spirit. And these things
severally it is possible for him to perceive who does not conceitedly
reject those most divine explanations which in the course of time have
been consigned to writing, and make those who study them great lovers of
God. Therefore the demons,459
| 459
[Demons. The Paris editors have a note here, bidding us to read
with caution; as our author seems rashly to imagine the demons to be
material creatures. p. 151, ed. 1615.] | as you call them,
having received their structure from matter and obtained the spirit which
inheres in it, became intemperate and greedy; some few, indeed, turning
to what was purer, but others choosing what was inferior in matter,
and conforming their manner of life to it. These beings, produced from
matter, but very remote from right conduct, you, O Greeks, worship. For,
being turned by their own folly to vaingloriousness, and shaking off the
reins [of authority], they have been forward to become robbers of Deity;
and the Lord of all has suffered them to besport themselves, till the
world, coming to an end, be dissolved, and the Judge appear, and all
those men who, while assailed by the demons, strive after the knowledge
of the perfect God obtain as the result of their conflicts a more perfect
testimony in the day of judgment. There is, then, a spirit in the stars,
a spirit in angels, a spirit in plants and the waters, a spirit in men,
a spirit in animals; but, though one and the same, it has differences
in itself.460
| 460 [“Which,
though one and the same, is thus variously modified.” Kaye’s
rendering in his Justin, p. 184.] | And while we say
these things not from mere hearsay, nor from probable conjectures and
sophistical reasoning, but using words of a certain diviner speech, do you
who are willing hasten to learn. And you who do not reject with contempt
the Scythian Anacharsis, do not disdain to be taught by those who follow
a barbaric code of laws. Give at least as favourable a reception to our
tenets as you would to the prognostications of the Babylonians. Hearken
to us when we speak, if only as you would to an oracular oak. And yet the
things just referred to are the trickeries of frenzied demons, while the
doctrines we inculcate are far beyond the apprehension of the world.E.C.F. INDEX & SEARCH
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