藥箱（駁八十異端） 第 1 章 第 81/82 段

When these three are added to the seventy-seventh number, they are completed into the number eighty, and the one remains left over — that is, the holy catholic Church and Christianity, truly named so from the beginning, existing together with Adam and before Adam, and before all the ages together with Christ, by the will of the Father and the Son and the Holy Spirit; believed in together with all who through every generation were well-pleasing to God, and clearly revealed in the world at his coming; and now, after all these heresies — which are indeed called by us concubines — she is again being praised, as the sequence of our argument requires.

For the Word himself, in the Song of Songs, numbered them thus, saying there are sixty queens, and eighty concubines, and maidens without number.

'But one,' he says, 'is my dove, my perfect one.'

She is the one chosen of her mother, of her that bore her.

And afterward he shows how she will be found among them all, as being more honored than all and ruling over all, and chosen by him alone — she whose children are heirs of the King and true children, as children of the promise, and not children of the slave-girl, nor of a concubine, nor of any of the others who are described as being without number.

For even though Abraham had children by Keturah the concubine, the children of Keturah are not fellow-heirs with Isaac.

But they received gifts, as it were by way of a legacy, so that the type might remain for the elevation of our argument, that no one should despair of the calling of Christ.

For indeed the gifts which he gave to Ishmael and to the sons of Keturah were a type of the good things that were to come, for the conversion of the nations to the faith and to the truth.

For to Hagar, who was a slave-girl and was cast out by Abraham — she who serves as the earthly Jerusalem below, together with her children, of whom it is said, 'I have cast off your mother,' and again, 'I have given a bill of divorce into her hands' — to this slave-girl, I mean Hagar, he gives, in a more symbolic manner, a skin of water, for the sake of the hope of her conversion, so as to show the power of the bath of regeneration, given as a gift of life to unbelievers, and for the conversion of all the nations to the knowledge of the truth.

But to the sons of Keturah, the gifts consisted of material wealth — gold, silver, and clothing — and those things which Abraham had sealed up in mystery within his bags: frankincense, myrrh, and gold, taken from among the goods of the kings of Sodom and Gomorrah, which had been plundered by the men of Chedorlaomer and Barsa and the rest, who had taken the spoils from Sodom and Gomorrah and the others, seizing the cavalry, taking captive the multitude of the people, and snatching away from each the possessions, wealth, and abundance of other goods.

These things he himself recovered at that time from the slaughter of the kings; and since he did not dare to return the things already dedicated to the Lord God, he instead gave them as gifts, together with the other things, to his sons by Keturah, as we have found in the traditions of the Hebrews.

It was the descendants of those very peoples who, bringing gifts and offerings for a share in the same hope, offered these same gifts to Christ in Bethlehem, when they saw the star and came.

When, then, did he receive them — before he even knew how to call anyone 'father' or 'mother'? Rather, it was when the Magi came and opened their bags, or their treasures, as some of the copies have it, and offered myrrh, frankincense, and gold. Do you see how the expressions and sequences of the truth stand? Just as these heresies too are concubines, and their children have received gifts — having received only the name, being called by the name of Christ alone, and having received a few words from the divine Scripture, so that through them they might understand the truth, if they are willing.

But if they are not willing, and instead turn back to Herod — for they are commanded not to turn back to Herod, but to go to their own country by another way — then, if they do not do as they are commanded, the gifts are in vain for them, just as the coming of the Magi would have been in vain for them, had they turned back to Herod; for these heresies likewise falsify the teachings of the divine words.

These, then, are the eighty concubines, whose number is here indicated; and those others are the queens — the souls numbered generation by generation, that is, the men and the patriarchs.

But the maidens, of whom there is no number, are found among all the rest of the philosophies throughout the whole world, and in the manner of life of each individual soul, some of which is praiseworthy, and some not.

For who could number the diversity of this world? For how many others among the Greeks, besides the four most notable schools already mentioned, have not sprung up — and further, after those sects, and afterward, according to each one's own opinion, souls and opinions arising by themselves in the semblance of youthful conceit, such as some who are called Pyrrhonists, and many others besides, whose names and doctrines I shall now set forth in order — though many have come to our knowledge, this is but a small fraction of those existing in the world.

And these are they who come from the Greeks, among whom I would place first, from the beginning, the opinion and doctrine of Thales the Milesian.

For Thales the Milesian himself, being one of the Seven Sages, declared water to be the primal origin of all things.

For he says that all things come from water, and are again resolved back into water.

Anaximander, the son of Praxiades, likewise a Milesian, declared the Infinite to be the origin of all things.

For, he says, from this all things come to be, and into it all things are again resolved.

Anaximenes, the son of Eurystratus, likewise a Milesian, says that air is the origin of the universe, and that from it come all things.

Anaxagoras, the son of Hegesibulus, of Clazomenae, declared the homoeomeries to be the first principles of all things.

Archelaus, the son of Apollodorus — though according to some, of Milto — was an Athenian, the natural philosopher, and he says that all things came to be from earth.

For this, as he says, is the origin of all things.

Socrates, the son of Elmaglus, or of Sophroniscus and Phaenarete the midwife, the moral philosopher, said that a man ought to concern himself only with the things pertaining to himself, and with nothing more.

Pherecydes likewise says that earth came into being before all things.

Pythagoras of Samos, son of Mnesarchus, said that God is the Monad, and that apart from it nothing has come into being.

He also said that one ought not to sacrifice living creatures to the gods, nor eat anything that has life, and that the wise ought not to eat beans, nor drink wine.

He also said that all things below the moon are subject to change, but the things above the moon are impassible.

He also said that the soul passes into many different creatures.

He also commanded his disciples to keep silence for a period of five years, and in the end he named himself a god.

And he said that in all things, nothing is true.

'Thus the exact truth is unclear to us, and opinion is fashioned over all things, especially over the things unseen.'

Parmenides, the son of Pyres, an Eleatic by birth, likewise said that the Infinite is the origin of all things.

Zeno the Eleatic, the eristic philosopher — the same name as the other Zeno — says that the earth is immovable, and that there is no place that is empty.

That which moves, moves either in the place where it is, or in the place where it is not.

But it moves neither in the place where it is, nor in the place where it is not.

Melissus, the son of Ithagenes, a Samian by birth, said that the universe is one, and that nothing in nature is stable, but that all things are potentially perishable.

Leucippus the Milesian — though according to some, an Eleatic — he too was an eristic philosopher.

He too said that the universe exists within the infinite, and that all things come to be according to appearance and opinion, and nothing according to truth, but that they only appear so, like the oar that appears bent in water.

He also said that there is one single end for all things, and that cheerfulness of mind is the highest good, while griefs are the boundaries of evil.

And that what seems just is not really just, but that what is contrary to nature is unjust.

For he said that laws are an evil invention, and that the wise man ought not to obey laws, but should live freely.

Metrodorus of Chios said that no one knows anything, but that even those things which we seem to know exactly, we do not truly know, nor ought we give heed to the senses.

For all things exist only in opinion.

Protagoras, the son of Menander, of Abdera, said that there are no gods, nor does any god exist at all.

Pyrrho of Elis, having gathered together the doctrines of the other sages, wrote counter-arguments against them all, overturning their opinions, and was satisfied with no doctrine at all.

Empedocles, the son of Meton, of Acragas, introduced fire, earth, water, and air as the four primal elements, and said that strife was the first principle among the elements.

For, he says, formerly they were separated, but now, as he says, they have been united, having become friendly to one another.

According to him, then, there are two first principles and powers, strife and love, of which the former is unitive, and the latter divisive.

Heraclitus, the son of Bleson, the Ephesian, said that all things come from fire, and are again resolved back into fire.

Prodicus calls the four elements gods, and likewise the sun and moon.

For he said that from these all living things derive their vitality.

Plato the Athenian said that there is God, and matter, and form; and that the world is generated and perishable, while the soul, he says, is ungenerated, immortal, and divine.

And that it — the soul — has three parts: the rational, the spirited, and the appetitive.

He also said that marriages and wives ought to be common to all, and that no one should have a wife privately his own, but that whoever wished should consort with whatever woman was willing.

This man, being gluttonous and a lover of pleasure, said that pleasure is the end of the soul, and that whoever experiences pleasure is happy, while he who experiences no pleasure at all is utterly wretched and unhappy, as he says.

Theodorus, surnamed 'the Atheist,' said that the arguments concerning God are nonsense.

For he supposed that there is nothing divine, and for this reason he exhorted everyone to steal, to swear falsely, to plunder, and not to die on behalf of one's country.

For he said that the world is the only fatherland, and he said that only the happy man is good, and that one ought to shun the unfortunate man, even if he is wise.

And that a foolish man who is rich and unruly is preferable.

This man said that there is neither friendship nor gratitude.

For he said that these do not exist, but that a man in need bestows a favor, or one who has received some greater benefit does a good turn.

For the worthless man, living is advantageous; but for the wise man, dying is — so that some, because of this, called him 'Peisithanatos' (the Persuader to Death).

He said that the good alone is bearable for every wise man, and that all other things are nothing but foolishness.

Crates of Thebes in Boeotia, himself also a Cynic, said that freedom is non-possession of property.

Arcesilaus asserted that truth is attainable by God alone, but not by man.

Carneades held the same opinions as Arcesilaus.

Aristotle son of Nicomachus was, according to some, a Macedonian from Stagira, but as others say, was Thracian by race.

He said there are two first principles, God and matter, and that the things above the moon partake of divine providence, while the things below the moon are without providence and are carried along by some irrational motion, however it happens.

He says there are two worlds, the upper and the lower, and that the upper is incorruptible, while the lower is corruptible.

And he says the soul is the entelechy — the perfect actuality — of the body.

Theophrastus of Eresus held the same opinions as Aristotle.

Strato, who was from Lampsacus, said that the hot substance is the cause of all things.

He said the parts of the world are infinite, and he said every living creature is capable of receiving mind.

Praxiphanes of Rhodes held the same opinions as Theophrastus.

Critolaus of Phaselis held the same opinions as Aristotle.

Zeno of Citium the Stoic said that one ought not to build temples for the gods, but should hold the divine in the mind alone — or rather, he held that the mind itself is god.

And that those who die ought to be thrown to wild animals, or to fire.

And that one may consort with boy-favorites without hindrance.

He said that the divine pervades all things.

As for the causes of things, some are in our power and some are not in our power — that is, some of the things that happen are within our control, and others are not within our control.

He also spoke of the soul's continuing after separation from the body, and called the soul a long-lasting spirit; yet he did not say that it was incorruptible throughout its whole being.

For, as he says, it is consumed by the long passage of time into invisibility.

Cleanthes says that pleasures are the good and the noble, and he called the soul alone "man"; he said that the gods are mystical figures and sacred titles, and asserted that the sun is the torch-bearer and the world a company of initiates, and he said that those possessed by the divine are its ritual celebrants.

Persaeus taught the same doctrines as Zeno.

Chrysippus of Soli wrote laws that were not lawful.

For he said that sons ought to have intercourse with their mothers, and daughters with their fathers.

In other respects he agreed with Zeno of Citium.

In addition to these things he also spoke in favor of eating human flesh.

He said that the end of all things is the enjoyment of pleasure.

Panaetius of Rhodes said that the world is immortal and ageless; he paid no heed at all to divination, and he rejected what is said concerning the gods.

For he said that discourse about God is idle chatter.

Posidonius of Apamea said that the greatest good among men is wealth and health.

Athenodorus of Tarsus held the same opinions as Chrysippus, and taught the same doctrines as Zeno.

Epicurus son of Neocles, raised in Athens, pursued a pleasure-loving life, and was not ashamed to consort publicly with wanton women, as we have already said of him.

Again he said that there are no gods, but that chance alone governs all things, and that nothing in life is voluntary — neither learning nor lack of learning nor anything else — but that everything happens to everyone involuntarily.

And, as he says, no one ought to be blamed nor praised.

For it is not of their own will that men undergo these things.

He said that one ought not to fear death.

He also affirmed, as I have already said, that the universe has its composition from atoms, and that the world exists within the infinite.

These, then, are the ones from among the Greeks who have come to our knowledge.

But there are others, as many as are found throughout the barbarian lands and Greece and Romania and the other regions of the inhabited world.

Seventy-two disagreeable philosophies are found among the tribe of the Indians: those of the gymnosophists, and of the Brahmans (these alone being commendable), and of the pseudo-Brahmans, and of the corpse-eaters, and of those who do shameful deeds, and of those who are past all feeling.

To recount in detail the abominations committed by them we have judged superfluous and of no worth, on account of the great corruption prevailing among men, and their practice of wickedness.

For instance, the men of the Seres busy themselves with weaving, sitting at home, perfuming and making themselves effeminate, and preparing themselves to please women; while the women, on the contrary, cut short the hair of their heads, gird themselves with a man's belt, and perform all the labors of the field.

But among the Geloi, on the contrary, those who do base deeds are praised by their own laws.

But among the Greeks, how many mysteries and rites are there? For instance, the women who perform the rites of Megara and those who celebrate the Thesmophoria differ among themselves.

And there are those who parade the phallus about, and the women who practice phallic rites as exercises in shameful conduct, and the men who serve Rhea, having mutilated the male child in themselves, remaining ever after without the form of those members, no longer able to be men, yet never having become women.

For the sons of the Hebrews call the woman "Eua," with the smooth breathing, but the serpent "Heuia," with the rough breathing.

And what shall I say? For time would fail me were I to recount the countless practices found amid the differences of men, both in virtue and in baseness.

As for those in the land of Egypt who are initiated to Cronos, having shut themselves up in iron collars, wearing excessively long hair and filthy, mocked-at clothing, having pierced their own nostrils with rings, gathering daily for Cronos in the town called Astos — a mother-village in the district called Prosopites — they perform, according to the accursed rites of the promiscuous gathering of those gone astray, the frenzied, so-called hierophantic ceremonies of those who clash cymbals and rave in ecstasy.

And among others there are those, such as the people near the Butic region or the town of Buto itself, who nurse Harpocrates — men already advanced in age — who, at the sacred month, are compelled by the demon to perform the fantastical ecstatic frenzies belonging to Horus.

But should I recount the orgiastic women of Memphis and Heliopolis, who take to themselves the enchantment of drum and flute, and the women of the dancing-choirs and of the triennial festivals, and those at Bathea and in Menouthis who have gone beyond feminine modesty and propriety — with what weight of words, or with what breadth of composition, could I give myself over to deliver the aforesaid countless number? For even if I undertook excessive labor upon myself, I would still leave the grasp of these matters incomplete, since it has been said, "maidens of whom there is no number."

And how many such things there are to speak of, in recounting which in detail one who attempted it would consume much time.

Therefore the whole discourse will be entirely comprehended, being fulfilled by the words, "maidens of whom there is no number."

And again, of many other mysteries, and of heresiarchs and schismatics, the leaders among the Persians are those called Magusaeans; among the Egyptians, those called prophets, the chiefs of the inner sanctuaries and temples; among the Babylonians, among the magi, those called Gazarenes, wise men and enchanters; among the Indians, those called Euileans, and the Brahmans; among the Greeks, hierophants and temple-wardens; and a multitude of Cynics, and the leaders of other countless philosophers.

So then, as I said before, among the Persians those called Magusaeans, who abhor idols, yet worship fire and the moon and the sun as idols.

And again, others in the region of Greece called Mysians, the Abii, who live on the milk of mares and dwell entirely in a wild land.

And how much could the mind of man gather up concerning so many great things bearing such names, and numbered among those held praiseworthy — how many are the differences among "maidens of whom there is no number," some to be praised, others not to be praised: some who, out of their own private notion, gather for themselves rules for the discipline and ordinance of a way of life, going about conspicuously with long hair; others openly in sackcloth; others, holy brothers, sitting at home in sackcloth and ashes; and yet others in their youth adding to their labor through excessive discipline and fasting, on account of a perfect resolve toward the Bridegroom; while others again, as I said before, act not rightly but, according to some preconceived notion of the mind, with youthful rashness and tyranny against the truth — as, for example, Zacchaeus, who died a short time ago in the hill country around Jerusalem, who persisted in never praying together with anyone at all, and moreover, on the same pretext, though a layman, presumed recklessly to touch the holy mysteries and to perform priestly functions.

And there was another man, whoever he was, who was reckoned among those who seemed to have lived in the utmost rigor of life, and who dwelt in a monastery in the desert regions toward Egypt; and another near Sinai — these, on the basis of dreams, acted with youthful presumption, as though they had received the laying-on of hands for the episcopate, and they themselves also attempted to preside and to do the things that bishops do.

And others, not a few, dared to castrate themselves contrary to what has been ordained, supposedly for the sake of youthful zeal.

...joined together, until such time as a formal excommunication of so blasphemous a heresy takes place, and then the matters concerning it will be determined.

Now from among these who thus rebaptize on their own private authority, a report has come to our hearing concerning a certain presbyter in the country of the Lycians.

And there are also others, each of whom prays by himself and not together with anyone at all; and others still who go about in iron collars, contrary to the ordinance of the church.

Wherefore, at the conclusion of this whole discourse, I have called "maidens without number" those who, according to their own private notion, act with youthful self-will for themselves — yet not unto the good, not unto the perfecting of the forms of wisdom, namely prudence, courage, temperance, and justice.

Among whom, others, acting with youthful self-will in a still more tyrannical manner, turn themselves aside into that which is alien from the truth, so that of these there is no number.

But she herself, the one dove and holy virgin, confesses God as Father and Son and Holy Spirit — Father perfect, Son perfect, Holy Spirit perfect; the Trinity of one essence, the Trinity not a mere blending, but the Son truly begotten of the Father, and the Holy Spirit not alien to the Father and the Son; the Trinity ever existing and never in need of any addition, having in itself nothing inferior, but referred back to one unity and one first principle, God the Father; and that from this Trinity of Father, Son, and Holy Spirit all things were created — things that did not exist at any time, nor coexisted with God, nor pre-existed, but came into being out of what did not exist, from the Father and the Son and the Holy Spirit.

And that this same Father and Son and Holy Spirit, having from eternity deigned to appear to His saints in visions, did so just as each was able to comprehend, according to the gift granted to him through the Godhead — a gift which He bestowed on each of those deemed worthy: in one instance to behold the Father, so far as each was able, in another to hear His voice, as far as was possible.

As He said through the mouth of Isaiah, "Behold, my beloved servant shall understand" — this is the voice of the Father.

And again, as it is written in the prophet, "I multiplied visions, and through the hands of the prophets I was likened in similitudes" — this is the voice of the Son.

And as in Ezekiel, "And the Spirit of God took me and brought me out into the plain" — this concerns the Holy Spirit.

And there are many such things one could cite, of which, having called to mind only a few in passing, we have set forth these two sayings in order to show the character of the Church — there being countless more, and beyond, of the same kind, found throughout the divine Scriptures of both the Old and the New Testament.

And that the Lord Himself formed the body for Adam and breathed into him the breath of life, creating for him a living soul; and that God Himself — Father and Son and Holy Spirit, the one Godhead — gave the Law to Moses; and that the prophets were sent by this same Godhead; and that He is our God, being the God both of the Jews and of the Christians, who has called the Jews also to justification, namely those who do not deny the coming of our Lord Jesus; and who saves all who live according to His true faith and who do not deny the truth of the proclamation of His true and evangelical teaching.

For He came, the Only-begotten came.

And thus stands our mother the Church, the fair haven of peace, the gladness that breathes forth the fragrant cluster of the vine and brings us the grape-cluster of blessing, and each day the pain-dispelling drink, the blood of Christ, granting it unmixed, true.

possessing, and having truly possessed, a truly human soul, a truly human mind — not as some of us firmly maintain the mind to be a [separate] hypostasis, as others say;

and all these things unstained by sin: a mouth that told no lie, lips that spoke no guile, a heart that turned not aside to provocation, a mind that was not turned aside to what it ought not, flesh that wrought not the works of fleshly pleasure;

perfect God from above, who did not come to dwell in a man, but himself wholly became man, without his nature being changed, having encompassed together with his divinity his own becoming man; who truly came to be in a virgin's womb, was carried in the womb for the [full] time, was born through the generative passages without shame, undefiled, unstained; who was reared and embraced by both Simeon and Anna, was carried by Mary, walked on foot, journeyed, became a child, grew in stature, having in himself all things in perfection; who was reckoned by a number of years, was carried in the womb a number of months, was made of a woman, was made under the law, came to the Jordan, was baptized by John — not because he needed washing, but so that, for the consistency of his incarnation under the law, he might not disturb what is right, in order that, as he himself said, 'all righteousness might be fulfilled,' to show that he had put on true flesh, a true incarnation; going down into the waters, giving rather than receiving, providing rather than needing, illuminating them, empowering them as a type of the things that were to be perfected in him, so that those who have truly believed in him and hold the faith of the truth might learn that he truly became man, was truly baptized, and thus, through his own condescension, they too, coming [to the waters], might receive the power of his descent, and be illumined by his light-giving, that the word spoken in the prophet might be fulfilled: unto a change of power, unto the granting of the salvation of power — the power of the bread taken from Jerusalem, and the strength of the water;

but here, in Christ, the power of the bread and the strength of the water being made mighty, so that the bread might not become for us [mere] power, but the power of bread;

and the bread is indeed food, but the power in it is for the giving of life;

and not that the water should only cleanse us, but that, in the strength of the water, through faith and operation and hope and the perfecting of the mysteries and the invocation of the name, the power of sanctification might come to us unto the perfecting of salvation.

having come up from the Jordan, hearing the voice of the Father, for the hearing of the disciples present, to show who was the one being witnessed to; and the Holy Spirit descending in the form of a dove — as we have said in [our discussion of] many of the heresies — so that the Trinity might not be thought a fusion, the Spirit taking shape in his own hypostasis, and the Spirit alighting and coming upon him, so that the one witnessed to might be seen; so that the holy flesh, being beloved and well-pleasing, might be attested by the Father and the Spirit; so that the Father might be proclaimed as well-pleased at the incarnate presence of the Son; so that the true Son might be seen, and that which was spoken might be fulfilled: 'and after this he was seen upon the earth, and lived among men.'

having gone up from the Jordan, and having clearly and truly been tempted by the devil in the wilderness, and having hungered afterward on account of the consistency and truth of his incarnate presence; and having chosen disciples, and preached the truth, and healed the sufferings [of the sick]; having slept, having hungered, having journeyed, having worked signs of God, having raised the dead, having granted sight to the blind, having strengthened the lame and the paralyzed;

as he preached the gospel, the truth, the kingdom of heaven, his own love for mankind, and that of the Father and the Holy Spirit;

of the divinity — yet it was not turned into suffering, but remained impassible and unchangeable, the two consistent lines [of nature] being clearly understood: Christ suffering for us in the flesh, yet remaining impassible in his divinity; not the man existing on his own and the divinity on its own, but the divinity being present together [with the flesh], yet not suffering, because of the purity and incomparability of its essence; Christ suffering in the flesh and being put to death in the flesh, yet ever living in his divinity and raising the dead;