Tuesday 12 July 2022

Tuesday's Serial: “The Blind Spot” by Austin Hall and Homer Eon Flint (in English) - XIII

XXXV. — THE PERFECT IMPOSTOR

Chick gasped. Of all that assemblage—Rhamdas, guards, the occupants of the two thrones—he himself was the most astounded. Was the great professor in actual fact the true Jarados? If not, how explain this miracle? But if he were, how to explain the duality, the identity? Surely, it could not be sheer chance!

Fortunately for Chick, it was dark. All eyes were fixed on the trim figure which occupied the space of the clover-leaf on the rear wall. Except for Chick's strangled gasp, there was only the hushed silence of reverence, deep and impressive.

Then another dot appeared. From its position, Watson took it to come from another leaf of the clover; another light approaching out of the void and cutting through the blackness exactly as the first had come. It grew and spread until it had filled the whole leaf; then, again the bursting of the flare, the diminishing of the light, and its disappearance in a thin rim at the edge. And this time there was revealed—

A handsome brown-haired DOG.

Watson of course, could not understand. The silence held; he could feel the Rhamda Geos at his side, and hear him murmur something which, in itself, was quite unintelligible:

“The four-footed one! The call to humility, sacrifice, and unselfishness! The four-footed one!”

That was all. It was a shaggy shepherd dog, with a pointed nose and one ear cocked up and the other down, very wisely inquisitive. Chick had seen similar dogs many times, but he could not account for this one; certainly not in such a place. What had it to do with the Jarados?

Still the darkness. It gave him a chance to think. He wondered, rapidly, how he could link up such a creature with his description of the Jarados. What could be the purpose of a canine in occult philosophy? Or, was the whole thing, after all, mere blundering chance?

This is what bothered Chick. He did not know how to adjust himself; life, place, sequence, were all out of order. Until he could gather exact data, he must trust to intuition as before.

The two pictures vanished simultaneously. Down came the black waves from the windows, gradually, and in a moment the room was once more flooded with that mellow radiance. The Rhamda Geos stepped forward as a murmur of awed approval arose from the assembly. There was no applause. One does not applaud the miraculous. The Geos took his hand.

“It is proven!” he declared. Then, to the Rhamdas: “Is there any question, my brothers?”

But no word came from the floor. Seemingly superstition had triumphed over all else. The men of learning turned none but reverent faces toward Watson.

He forebore to glance at the Bar Senestro. Despite the triumph he was apprehensive of the princes's keen genius. An agnostic is seldom converted by what could be explained away as mere coincidence. Moreover, as it ultimately appeared, the Bar now had more than one reason for antagonising the man who claimed to be the professor's prospective son-in-law.

“Is there any question?” repeated Rhamda Geos.

But to the surprise of Chick, it came from the queen. She was standing before her throne now. Around her waist a girdle of satin revealed the tender frailty of her figure. She gave Watson a close scrutiny, and then addressed the Geos:

“I want to put one question, Rhamda. The stranger seems to be a goodly young man. He has come from the Jarados. Tell me, is he truly of the chosen?”

But a clear, derisive laugh from the opposite throne interrupted the answer. The Bar stood up, his black eyes dancing with mocking laughter.

“The chosen, O Aradna? The chosen? Do not allow yourself to be tricked by a little thing! I myself have been chosen by the inherited law of the Thomahlia!” Then to Chick: “I see, Sir Phantom, that our futures are to be intertwined with interest!”

“I don't know what you mean.”

“No? Very good; if you are really come out of superstition, then I shall teach you the value of materiality. You are well made and handsome, likewise courageous. May the time soon come when you can put your mettle to the test in a fair conflict!”

“It is your own saying, O Senestro!” warned Geos. “You must abide by my Lord's reply.”

“True; and I shall abide. I know nothing of black magic, or any other. But I care not. I know only that I cannot accept this stranger as a spirit. I have felt his muscles, and I know his strength; they are a man's, and a Thomahlian's.”

“Then you do not abide?”

“Yes, I do. That is, I do not claim him. He has won his freedom. But as for endorsing him—no, not until he has given further proof. Let him come to the Spot of Life. Let him take the ordeal. Let him qualify on the Day of the Prophet.”

“My lord, do you accept?”

Watson had no idea what the “ordeal” might be, nor what might be the significance of the day. But he could not very well refuse. He spoke as lightly as he could.

“Of course. I accept anything.” Then, addressing the prince: “One word, O Senestro.”

“Speak up, Sir Phantom!”

“Bar Senestro—what have you done with the Jarados?”

An instant's stunned silence greeted this stab. It was broken by the prince.

“The Jarados!” His voice was unruffled. “What know I of the Jarados?”

“Take care! You have seen him—you know his power!”

“You have a courageous sort of impertinence!”

“I have determination and knowledge! Bar Senestro, I have come for the Jarados!” Chick paused for effect. “Now what think you? Am I of the chosen?”

He had meant it as a deliberate taunt, and so it was taken. The Bar shot to his feet. Not that he was angered; his straight, handsome form was kingly, and for all his impulsiveness there was a certain real majesty about his every pose.

“You are of the chosen. It is well; you have given spice to the taunt! I would not have it otherwise. Forget not your courage on the Day of the Prophet!”

With that he stepped gracefully, superbly from the dais beneath his throne. He bowed to the Aradna, to Geos, to Chick and to the assembly—and was gone. The blue guard followed in silence.

The rest of the ordeal was soon done. Nothing more was said about the Jarados, nor of what the Bar Senestro had brought up. There were a few questions about the world he had quit, questions which put no strain upon his imagination to answer. He was out of the deep water for the present.

When the assembly dissolved Chick was conducted back to the apartments upstairs. Not to his old room, however, but to an adjoining suite, a magnificent place—that would have done honour to a prince. But Chick scarcely noted the beauty of the place. His attention flew at once to something for which he longed—an immense globe.

Chick spun it around eagerly upon its axis. The first thing that he looked for was San Francisco—or, rather, North America. If he was on the earth he wanted to know it! Surely the oceans and continents would not change.

But he was doomed to disappointment. There was not a familiar detail. Outside of a network of curved lines indicating latitude and longitude, and the accustomed tilt of the polar axis, the globe was totally strange! So strange that Chick could not decide which was water and which land.

After a bit of puzzling Chick ran across a yellow patch marked with some strange characters which, upon examination, were translated in some unknown manner within his subconscious mind, to “D'Hartia.” Another was lettered “Kospia.”

Assuming that these were land—and there were a few other, smaller ones, of the same shade—then the land area covered approximately three-fifths of the globe. Inferentially the green remainder, or two-fifths, was the water or ocean covered area. Such a proportion was nearly the precise reverse of that obtaining on the earth. Chick puzzled over other strange names—H'Alara, Mal Somnal, Bloudou San, and the like. Not one name or outline that he could place!

How could he make his discovery fit with the words of Dr. Holcomb, and with what philosophy he knew? Somehow there was too much life, too much reality, to fit in with any spiritistic hypothesis. He was surrounded by real matter, atomic, molecular, cellular. He was certain that if he were put to it he could prove right here every law from those put forth by Newton to the present.

It was still the material universe; that was certain. Therefor it was equally certain that the doctor had made a most prodigious discovery. But—what was it? What was the law that had fallen out of the Blind Spot?

He gave it up, and stepped to one of the suite's numerous windows. They were all provided with clear glass. Now was his opportunity for an uninterrupted, leisurely survey of the world about him.

As before, he noted the maze of splendid, dazzling opalescence, all the colours of the spectrum blending, weaving, vibrant, like a vast plain of smooth, Gargantuan jewels. Then he made out innumerable round domes, spread out in rows and in curves, without seeming order or system; BUILDINGS, every roof a perfect gleaming dome, its surface fairly alive with the reflected light of that amazing sun. Of such was the landscape made.

As before, he could hear the incessant undertone of vague music, of rhythmical, shimmering and whispering sound. And the whole air was laden with the hint of sweet scents; tinged with the perfume of attar and myrrh—of a most delicate ambrosia.

He opened the window.

For a moment he stood still, the air bathing his face, the unknown fragrance filling his nostrils. The whole world seemed thrumming with that hitherto faint quiver of sound. Now it was resonant and strong, though still only an undertone. He looked below him; as he did so, something dropped from the side of the window opening—a long, delicate tendril, sinuous and alive. It touched his face, and then—It drooped, drooped like a wounded thing. He reached out his hand and plucked it, wondering. And he found, at its tip, a floating crimson blossom as delicate as the frailest cobweb, so inconceivably delicate that it wilted and crumbled at the slightest touch.

Chick thrust his head out of the window. The whole building, from ground to dome, was covered—waving, moving, tenuous, a maze of colour—with orchids!

He had never dreamed of anything so beautiful, or so splendid. Everywhere these orchids; to give them the name nearest to the unknown one. As far as he could see, living beauty!

And then he noticed something stranger still.

From the petals and the foliage about him, little clouds of colour wafted up, like mists of perfume, forever rising and intermittently settling. It was mysteriously harmonious, continuous—like life itself. Chick looked closer, and listened. And then he knew.

These mists were clouds of tiny, multi-coloured insects.

He looked down farther, into the streets. They were teeming with life, with motion. He was in a city whose size made it a true metropolis. All the buildings were large, and, although of unfamiliar architecture, undeniably of a refined, advanced art. Without exception, their roofs were domed. Hence the effect of a sea of bubbles.

Directly below, straight down from his window, was a very broad street. From it at varying angles ran a number of intersecting avenues. The height of his window was great—he looked very closely, and made out two lines of colour lining and outlining the street surrounding the apartments.

On the one side the line was blue, on the other crimson; they were guards. And where the various avenues intersected cables must have been stretched; for these streets were packed and jammed with a surging multitude, which the guards seemed engaged in holding back. As far up the avenues as Chick could see, the seething mass of fellow creatures extended, a gently pulsing vari-coloured potential commotion.

As he looked one of the packed streets broke into confusion. He could see the guards wheeling and running into formation; from behind, other platoons rushed up reinforcements. The great crowd was rolling forward, breaking on the edge of the spear-armed guards like the surf of a rolling sea.

Chick had a sudden thought. Were they not looking up at his window? He could glimpse arms uplifted and hands pointed. Even the guards, those held in reserve, looked up. Then—such was the distance—the rumble of the mob reached his ears; at the same time, spreading like a grass fire, the commotion broke out in another street, to another and another, until the air was filled with the new undertone of countless human tongues.

Chick was fascinated. The thing was over-strange. While he looked and listened the whole scene turned to conflict; the voice of the throng became ominous. The guards still held the cables, still beat back the populace. Could they hold out, wondered Chick idly; and what was it all about?

Something touched his shoulder. He wheeled. One of the tall, red-uniformed guards was standing beside him. Watson instinctively drew back, and as he did so the other stepped forward, touched the snap, and closed the window.

“What's the idea? I was just getting interested!”

The soldier nodded pleasantly, respectfully—reverently.

“Orders from below, my lord. Were you to remain at that window it would take all the guards in the Mahovisal to keep back the Thomahlians.”

“Why?” Chick was astonished.

“There are a million pilgrims in the city, my lord, who have waited months for just one glimpse of you.”

Watson considered. This was a new and a dazing aspect of the affair. Evidently the expression on his face told the soldier that some explanation would not be amiss.

“The pilgrims are almost innumerable, my lord. They are all of the one great faith. They are, my lord, the true believers, the believers in the Day.”

The Day! Instantly Watson recalled Senestro's use of the expression. He sensed a valuable clue. He caught and held the soldier's eye.

“Tell me,” commanded Chick. “What is this Day of which you speak!”

 

 

XXXVI. — AN ALLY, AND SOLID GROUND

The soldier replied unhesitatingly: “It is the Day of Life, my lord. Others call it the 'first of the Sixteen Days.' Still others, simply the Day of the Prophet, or Jarados.”

“When will it be?”

“Soon. It is but two days hence. And with the going down of the sun on that day the Fulfilment is to begin, and the Life is to come. Hence the crowd below, my lord; yet they are nothing compared with the crowds that today are pressing their way from all D'Hartia and Kospia towards the Mahovisal.”

“All because of the Day?”

“And to see YOU, my lord.”

“All believers in the Jarados?”

“All truly; but they do not all believe in your lordship. There are many sects, including the Bars, that consider you an imposter; but the rest—perhaps the most—believe you the Herald of the Day. All want to see you, for whatever motive.”

“These Bars; who are they?”

“The military priesthood, my lord. As priests they teach a literal interpretation of the prophecy; as soldiers they maintain their own aggrandisement. To be more specific, my lord, it is they who accuse you of being one of the false ones.”

“Why?”

“Because it is written in the prophecy, my lord, that we may expect impostors, and that we are to slay them.”

“Then this coming contest with the Senestro—” beginning to sense the drift of things.

“Yes, my lord; it will be a physical contest, in which the best man destroys the other!”

The guard was a tall, finely made and truly handsome chap of perhaps thirty-five. Watson liked the clear blue of his eyes and the openness of his manner. At the same time he felt that he was being weighed and balanced.

“My lord is not afraid?”

“Not at all! I was just thinking—when does this kill take place?”

“Two days hence, my lord; on the first of the Sixteen Sacred Days.”

And thus Chick found a staunch friend. The soldier's name, he learned, was “the Jan Lucar.” He was supreme in command of the royal guards; and Chick soon came to feel that the man would as cheerfully lay down his life for him, Watson, as for the queen herself. All told, Chick was able to store away in his memory a few very important facts:

First, that the Aradna did not like the Senestro.

Second, that the Jan Lucar hated the great Bar because of the prince's ambition to wed the queen and her cousin, the Nervina; also because of his selfish, autocratic ways.

Next, that were the Nervina on hand she would thwart the Senestro; for she was a very learned woman, as advanced as the Rhamda Avec himself. But that she was a queen first and a scholar afterwards; her motive in going through the Blind Spot was to take care of the political welfare of her people, her purposes were as high as Rhamda Avec's, but partook of statesmanship rather than spirituality.

Finally, that the Rhamdas were perfectly willing for the coming contest to take place, on the evening of the Day of the Prophet, in the Temple of the Bell and Leaf.

“Jan Lucar,” Watson felt prompted to say, “you need have no fear as to the outcome of the ordeal, whatever it may be. With your faith in me, I cannot fail. For the present, I need books, papers, scientific data. Moreover, I want to see the outside of this building.”

The guardsman bowed. “The data is possible, my lord, but as to leaving the building—I must consult the queen and the Rhamda Geos first.”

“But I said MUST” Watson dared to say. “I must go out into your world, see your cities, your lands, rivers, mountains, before I do aught else. I must be sure!”

The other bowed again. He was visibly impressed.

“What you ask, my lord, is full of danger. You must not be seen in the streets—yet. Untold bloodshed would ensue inevitably. To half the Thomahlians you are sacred, and to the other half an impostor. I repeat, my lord, that I must see the Geos and the queen.”

Another bow and the Jan disappeared, to return in a few moments with the Geos.

“The Jan has told me, my lord, that you would go out.”

“If possible. I want to see your world.”

“I think it can be arranged. Is your lordship ready to go?”

“Presently.” Watson laid a hand on the big globe he had already puzzled over. “This represents the Thomahlia?”

“Yes, my lord.”

“How long is your day, Geos?”

“Twenty-four hours.”

“I mean, how many revolutions in one circuit of the sun, in one year-circle?”

As he uttered the question Chick held his breath. It had suddenly struck him that he had touched an extremely definite point. The answer might PLACE him!

“You mean, my lord, how long is a circle in term of days?”

“Yes!”

“Three hundred and sixty-five and a fraction, my lord.”

Watson was dumbfounded. Could there be, in all the universe, another world with precisely the same revolution period? But he could not afford to show his concern. He said:

“Tell me, have you a moon?”

“Yes; it has a cycle of about twenty-eight days.”

Watson drew a deep breath. Inconceivable though it appeared, he was still on his own earth. For a moment he pondered, wondering if he had been caught up in tangle of time-displacement. Could it be that, instead of living in the present, he had somehow become entangled in the past or in the future?

If so—and by now he was so accustomed to the unusual that he considered this staggering possibility with equanimity—if the time coefficient was at fault, then how to account for the picture of the professor, in that leaf? Had they both been the victims of a ghastly cosmic joke?

There was but one way to find out.

“Come! Lead the way, Geos; let us take a look at your world!”

 

 

XXXVII. — LOOKING DOWN

Presently the three men were standing at the door of a vast room, one entire side of which was wide open to the outer air. It was filled by a number of queer, shining objects. At first glance Chick took them to be immense beetles.

The Jan Lucar spoke to the Geos:

“We had best take the June Bug of the Rhamda Avec.”

Watson thought it best to say nothing, show nothing. The Jan ran up to one of the glistening affairs, and without the slightest noise he spun it gracefully around, running it out into the centre of the mosaic floor.

“I presume,” apologised the Geos, “that you have much finer aircraft in your world.”

Aircraft! Watson was all eagerness. He saw that the June Bug was about ten feet high, with a bunchy, buglike body. On closer scrutiny he could make out the outlines of wings folded tight against the sides. As for the material, it must have been metal, to use a term which does not explain very much, after all. In every respect the machine was a duplicate of some great insect, except that instead of legs it had well-braced rollers.

“How does it operate?” Watson wanted to know. “That is, what power do you use, and how do you apply it?”

The Jan Lucar threw back a plate. Watson looked inside, and saw a mass of fine spider-web threads, softer than the tips of rabbit's hair, all radiating from a central grey object about the size of a pea. Chick reached out to touch this thing with his finger.

But the Geos, like a flash, caught him by the shoulder and pulled him back.

“Pardon me, my lord!” he exclaimed. “But you must not touch it! You—even you, would be annihilated!” Then to the Lucar: “Very well.”

Whereupon the other did something in front of the craft; touched a lever, perhaps. Instantly the grey, spidery hairs turned to a dull red.

“Now you may touch it,” said the Geos.

But Chick's desire had vanished. Instead he ventured a question:

“All very interesting, but where is your machinery?”

The Rhamda was slightly amused. He smiled a little. “You must give us a little credit, my lord. We must seem backward to you, but we have passed beyond reliance upon simple machines. That little grey pellet is, of course, our motive force; it is a highly refined mineral, which we mine in vast quantity. It has been in use for centuries. As for the hair-like web, that is our idea of a transmission.”

Watson hoped that he did not look as uncomprehending as he felt. The other continued:

“In aerial locomotion we are content to imitate life as much as possible. We long ago discarded engines and propellers, and instead tried to duplicate the muscular and nervous systems of the birds and insects. We fly exactly as they do; our motive force is intrinsic. In some respects, we have improved upon life.”

“But it is still only a machine, Geos.”

“To be sure, my lord; only a machine. Anything without the life principle must remain so.”

The Jan Lucar pressed another catch, allowing another plate to lower and thereby disclose a glazed door, which opened into a cosy apartment fitted with wicker chairs, and large enough for four persons. There was some sort of control gear, which the Jan Lucar explained was not connected directly with the flying and steering members, but indirectly through the membranes of the web-like system. It was uncannily similar to the nervous connections of the cerebellum with the various parts of the anatomy of an insect.

“Does it travel very fast?”

“We think so, my lord. This is the private machine of the Rhamda Avec. It is rather small, but the swiftest machine in the Thomahlia.”

They entered the compartment, Watson took his seat beside the Geos, while the soldier sat forward next to the control elements. He laid his hands on certain levers; next instant, the machine was gliding noiselessly over the mosaic, on to a short incline and thence, with ever increasing speed, toward and through the open side of the room.

The slides had all been thrown back; the compartment was enclosed only in glass. Watson could get a clear view, and he was amazed at the speed of the craft. Before he could think they were out in mid-air and ascending skyward. Travelling on a steep slant, there was no vibration, no mechanical noise; scarcely the suggestion of movement, except for the muffled swish of the air.

Were it not for the receding city below him, Chick could have imagined himself sitting in a house while a windstorm tore by. He felt no change in temperature or any other ill effects; the cabin was fully enclosed, and heated by some invisible means. In short, ideal flight: for instance, the seats were swung on gimbals, so that no matter at what angle the craft might fly, the passengers would maintain level positions.

Below stretched the Mahovisal—a mighty city of domes and plazas, and, widely scattered, a few minarets. At the southern end there was a vast, square plaza, covering thousands of acres. Toward it, on two sides, converged scores of streets; they stretched away from it like the ribs of a giant fan. On the remaining two sides there was a tremendously large building with a V-shaped front, opening on the square. The play of opal light on its many-bubbled roof resembled the glimmer from a vast pearl.

In the air above the city an uncountable number of very small objects darted hither and thither like sparkling fireflies. It was difficult to realise that they, too, were aircraft.

To the west lay an immense expanse of silver, melting smoothly into the horizon. Watson took it to be the Thomahlian ocean. Then he looked up at the sky directly above him, and breathed a quick exclamation.

It was a single, small object, perfectly white, dropping out of the amethyst. Tiny at first, amost instantly it assumed a proportion nearly colossal—a great bird, white as the breast of the snowdrift, swooping with the grace of the eagle and the speed of the wind. It was so very large that it seemed, to Chick, that if all the other birds he had ever known were gathered together into one they would still be as the swallow. Down, down it came in a tremendous spiral, until it gracefully alighted in a splash of molten colour on the bosom of the silver sea. For a moment it was lost in a shower of water jewels—and then lay still, a swan upon the ocean.

“What is it, Geos?”

“The Kospian Limited, my lord. One of our great airships—a fast one, we consider it.”

“It must accommodate a good many people, Rhamda.”

“About nine thousand.”

“You say it comes from Kospia. How far away is that?”

“About six thousand miles. It is an eight-hour run, with one stop. Just now the service is every fifteen minutes. They are coming, of course, for the Day of the Prophet.”

Watson continued to watch the great airship, noting the swarm of smaller craft that came out from the Mahovisal to greet it, until the Jan Lucar suddenly altered the course. They stopped climbing, and struck out on a horizontal level. It left the Mahovisal behind them, a shimmering spot of fire beside the gleaming sea. They were travelling eastwards. The landscape below was level and unvaried, of a greenish hue, and much like that of Chick's own earth in the early spring-time—a vast expanse, level and sometimes dotted with opalescent towns and cities. Ribbons of silver cut through the plain at intervals, crookedly lazy and winding, indicating a drainage from north to south or vice versa. Looking back to the west, he could see the great, golden sun, poised as he had seen it that morning, a huge amber plate on the rim of the world. It was sunset.

Then Chick looked straight ahead. Far in the distance a great wall loomed skyward to a terrific height. So vast was it and so remote, at first it had escaped the eye altogether. An incredibly high range of mountains, glowing with a faint rose blush under the touch of the setting sun. Against the sky were many peaks, each of them tipped with curious and sparkling diamond-like corruscations. As Chick continued to gaze the rose began to purple.

The Jan Lucar put the craft to another upward climb. So high were they now that the Thomahlia below was totally lost from view; it was but a maze of lurking shadows. The sun was only a gash of amber—it was twilight down on the ground. And Watson watched the black line of the Thomahlian shadow climb the purple heights before him until only the highest crests and the jewelled crags flashed in the sun's last rays. Then, one by one, they flickered out; and all was darkness.

Still they ascended. Watson became uneasy, sitting there in the night.

“Where are we going?”

“To the Carbon Regions, my lord. It is one of the sights of the Thomahlia.”

“On top of those mountains?”

“Beyond, my lord.”

Whereupon, to Chick's growing amazement, the Geos went on to state that carbon of all sorts was extremely common throughout their world. The same forces that had formed coal so generously upon the earth had thrown up, almost as lavishly, huge quantities of pure diamond. The material was of all colours, as diamonds run, and considered of small value; for every day purposes they preferred substances of more sombre hues. They used it, it seemed, to build houses with.

“But how do they cut it?”

“Very easily. The material which drives this craft—Ilodium—will cut it like butter.”

Later, Watson understood. He watched as the craft continued to climb; the Jan Lucar was steering without the aid of any outside lights whatever, there being only a small light illuminating his instruments. Chick presently turned his gaze outside again; whereupon he got another jolt.

He saw a NEGATIVE sky!

At first he thought his eyes the victims of an illusion; then he looked closer. And he saw that it was true; instead of the familiar starry points of light against a velvet background, the arrangement was just the reverse. Every constellation was in its place, just as Chick remembered it from the earth; but instead of stars there were jet-black spots upon a faint, grey background.

The whole sky was one huge Milky Way, except for the black spots. And from it all there shone just about as much total light as from the heavens he had known.

Of all he experienced, this was the most disturbing. It seemed totally against all reason; for he knew the stars to be great incandescent globes in space. How explain that they were here represented in reverse, their brilliance scattered and diffused over the surrounding sky, leaving points of blackness instead? Afterward he learned that the peculiar chemical constituency of the atmosphere was solely responsible for the inversion of the usual order of things.

All of a sudden the Jan Lucar switched the craft to a level. He held up one hand and pointed.

“Look, my lord, and the Rhamda! Look!”

Both men rose from their seats, the better to stare past the soldier. Straight ahead, where had been one of the corruscating peaks, a streak of blue fire shot skyward, a column of light miles high, differing from the beams of a searchlight in that the rays were WAVY, serpentine, instead of straight. It was weirdly beautiful. Geos caught his breath; he leaned forward and touched the Jan Lucar.

“Wait,” he said in an awed tone. “Wait a moment. It has never come before, but we can expect it now.” And even as he spoke, something wonderful happened.

From the base of the column two other streaks, one red and the other bright green, cut out through the blackness on either side. The three streams started from the same point; they made a sort of trident, red, green, and blue—twisting, alive—strangely impressive, suggestive of grandeur and omnipotence—holy.

Again the Rhamda spoke. “Wait!” said he. “Wait!”

They were barely moving now. Watson watched and wondered. The three streams of light ran up and up, as though they would pierce the heavens; the eye could not follow their ends. All in utter silence, nothing but those beams of glorified light, their reality a hint of power, of life and wisdom—of the certainty of things. Plainly it had a tremendous significance in the minds of the Geos and the Lucar.

Then came the climax. Slowly, but somehow inexorably, like the laws of life itself, and somewhere at a prodigious height above the earth, the three outer ends of the red and the green and the blue spread out and flared back upon themselves and one another, until their combined brilliance bridged a great rainbow across the sky. Blending into all the colours of the prism, the bow became—for a moment—pregnant with an overpowering beauty, symbolical, portentous of something stupendous about to come out of the unknown to the Thomahlians. And next—

The bow began to move, to swirl, and to change in shape and colour. The three great rivers of light billowed and expanded and rounded into a new form. Then they burst—into a vast, three-leafed clover—blue and red and green!

And Watson caught the startled words of the Geos:

“The Sign of the Jarados!”

Saturday 9 July 2022

Good Reading: "Chiunche Nasce a Morte Arriva" by Michelangelo Buonarroti (in Italian)

Chiunche nasce a morte arriva
nel fuggir del tempo; e ’l sole
niuna cosa lascia viva.
Manca il dolce e quel che dole
e gl’ingegni e le parole;
e le nostre antiche prole
al sole ombre, al vento un fummo.
Come voi uomini fummo,
lieti e tristi, come siete;
e or siàn, come vedete,
terra al sol, di vita priva.
    Ogni cosa a morte arriva.
Già fur gli occhi nostri interi
con la luce in ogni speco;
or son voti, orrendi e neri,
e ciò porta il tempo seco.

Friday 8 July 2022

Friday's Sung Word: "Não Resta a Menor Dúvida" by Noel Rosa and Hervé Cordovil (in Portuguese)

Você é uma pequena que não resta a menos dúvida (Oh dúvida!)
E eu por sua causa já não pago a minha dívida (Oh dívida!)
Estou só esperando que você me leve o último tostão (Pra me dar seu coração)

Para possuir seu coração
Darei até meu último tostão
Pelo seu amor
Serei aviador
Irei até lamber sabão

Se acaso você não quiser
Fazer por mim aquilo que puder
Eu irei então
Trocar meu coração
Por outro coração qualquer

 

You can listen "Não Resta a Menor Dúvida" sung by the Bando da Lua here.

Thursday 7 July 2022

Thursday's Serial: "Against Heresies" by St. Irenaeus of Lyon (translated into English by Alexander Roberts and William Rambaut) - XXII

Chapter 37

Men are possessed of free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad.

1. This expression [of our Lord], "How often would I have gathered your children together, and you would not," Matthew 23:37 set forth the ancient law of human liberty, because God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey the behests (ad utendum sententia) of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But do you despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you store to yourself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that does good." God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.

2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it — some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.

3. For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." Matthew 5:16 And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." Luke 21:34 And, "Let your loins be girded about, and your lamps burning, and you like men that wait for their Lord, when He returns from the wedding, that when He comes and knocks, they may open to Him. Blessed is that servant whom his Lord, when He comes, shall find so doing." Luke 12:35-36 And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes." Luke 12:47 And, "Why call me, Lord, Lord, and do not the things which I say?" Luke 6:46 And again, "But if the servant say in his heart, The Lord delays, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites." Luke 12:45-46; Matthew 24:48-51 All such passages demonstrate the independent will of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.

4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" 1 Corinthians 6:12 referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness," 1 Peter 2:16 for this is not expedient. And again he says, "Speak every man truth with his neighbour." Ephesians 4:25 And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." Ephesians 4:29 And, "For you were sometimes darkness, but now are you light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but you have been washed, but you have been sanctified in the name of our Lord." 1 Corinthians 6:11 If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to your faith be it unto you;" Matthew 9:29 thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believes;" Mark 9:23 and, "Go your way; and as you have believed, so be it done unto you." Matthew 8:13 Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him." John 3:36 In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate." Matthew 23:37-38

6. Those, again, who maintain the opposite to these [conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature "material," as these men express it, and such as cannot receive His immortality. "But He should not," say they, "have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove (inflexibiles et sine judicio), who are incapable of being anything else except just what they had been created." But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?

7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent;" and He says, "The violent take it by force;" Matthew 11:12 that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, "Do you not know, that they who run in a racecourse, do all indeed run, but one receives the prize? So run, that you may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway." 1 Corinthians 9:24-27 This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honourable to those who have known the earthly one. But in proportion as it is more honourable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man's apostasy; while man has been instructed by means of it, as also the prophet says, "Your own apostasy shall heal you;" Jeremiah 2:19 God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.

 

 

Chapter 38

Why man was not made perfect from the beginning.

1. If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, [but she does not do so], as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this [perfection], being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, [because we were] as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.

2. And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto you were not able to bear it." 1 Corinthians 3:2 That is, you have indeed learned the advent of our Lord as a man; nevertheless, because of your infirmity, the Spirit of the Father has not as yet rested upon you. "For when envying and strife," he says, "and dissensions are among you, are you not carnal, and walk as men?" 1 Corinthians 3:3 That is, that the Spirit of the Father was not yet with them, on account of their imperfection and shortcomings of their walk in life. As, therefore, the apostle had the power to give them strong meat — for those upon whom the apostles laid hands received the Holy Spirit, who is the food of life [eternal] — but they were not capable of receiving it, because they had the sentient faculties of the soul still feeble and undisciplined in the practice of things pertaining to God; so, in like manner, God had power at the beginning to grant perfection to man; but as the latter was only recently created, he could not possibly have received it, or even if he had received it, could he have contained it, or containing it, could he have retained it. It was for this reason that the Son of God, although He was perfect, passed through the state of infancy in common with the rest of mankind, partaking of it thus not for His own benefit, but for that of the infantile stage of man's existence, in order that man might be able to receive Him. There was nothing, therefore, impossible to and deficient in God, [implied in the fact] that man was not an uncreated being; but this merely applied to him who was lately created, [namely] man.

3. With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness [appear] in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom [is shown] in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, [it follows] that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God — the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing [what is made], but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover [from the disease of sin]; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one near unto God.

4. Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created — men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals [insist] that there is no distinction between the uncreated God and man, a creature of today. For these, [the dumb animals], bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, "I have said, You are gods; and you are all sons of the Highest." But since we could not sustain the power of divinity, He adds, "But you shall die like men," setting forth both truths — the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good [upon us], and made men like to Himself, [that is] in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through [His] love and [His] power, He shall overcome the substance of created nature. For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.

 

 

Chapter 39

Man is endowed with the faculty of distinguishing good and evil; so that, without compulsion, he has the power, by his own will and choice, to perform God's commandments, by doing which he avoids the evils prepared for the rebellious.

1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magnanimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being.

2. How, then, shall he be a God, who has not as yet been made a man? Or how can he be perfect who was but lately created? How, again, can he be immortal, who in his mortal nature did not obey his Maker? For it must be that you, at the outset, should hold the rank of a man, and then afterwards partake of the glory of God. For you did not make God, but God you. If, then, you are God's workmanship, await the hand of your Maker which creates everything in due time; in due time as far as you are concerned, whose creation is being carried out. Offer to Him your heart in a soft and tractable state, and preserve the form in which the Creator has fashioned you, having moisture in yourself, lest, by becoming hardened, you lose the impressions of His fingers. But by preserving the framework you shall ascend to that which is perfect, for the moist clay which is in you is hidden [there] by the workmanship of God. His hand fashioned your substance; He will cover you over [too] within and without with pure gold and silver, and He will adorn you to such a degree, that even "the King Himself shall have pleasure in your beauty." But if you, being obstinately hardened, reject the operation of His skill, and show yourself ungrateful towards Him, because you were created a [mere] man, by becoming thus ungrateful to God, you have at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, you shall deliver up to Him what is yours, that is, faith towards Him and subjection, you shall receive His handiwork, and shall be a perfect work of God.

3. If, however, you will not believe in Him, and will flee from His hands, the cause of imperfection shall be in you who did not obey, but not in Him who called [you]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper. Matthew 22:3, etc. The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham; Matthew 3:9 but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves.

4. But God, foreknowing all things, prepared fit habitations for both, kindly conferring that light which they desire on those who seek after the light of incorruption, and resort to it; but for the despisers and mockers who avoid and turn themselves away from this light, and who do, as it were, blind themselves, He has prepared darkness suitable to persons who oppose the light, and He has inflicted an appropriate punishment upon those who try to avoid being subject to Him. Submission to God is eternal rest, so that they who shun the light have a place worthy of their flight; and those who fly from eternal rest, have a habitation in accordance with their fleeing. Now, since all good things are with God, they who by their own determination fly from God, do defraud themselves of all good things; and having been [thus] defrauded of all good things with respect to God, they shall consequently fall under the just judgment of God. For those persons who shun rest shall justly incur punishment, and those who avoid the light shall justly dwell in darkness. For as in the case of this temporal light, those who shun it do deliver themselves over to darkness, so that they do themselves become the cause to themselves that they are destitute of light, and do inhabit darkness; and, as I have already observed, the light is not the cause of such an [unhappy] condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things, are themselves the cause to themselves of their inhabiting eternal darkness, destitute of all good things, having become to themselves the cause of [their consignment to] an abode of that nature.

 

 

Chapter 40

One and the same God the Father inflicts punishment on the reprobate, and bestows rewards on the elect.

1. It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord Matthew 25:41 has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, "I am a jealous God, making peace, and creating evil things;" Isaiah 45:7 thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them.

2. If, however, it were truly one Father who confers rest, and another God who has prepared the fire, their sons would have been equally different [one from the other]; one, indeed, sending [men] into the Father's kingdom, but the other into eternal fire. But inasmuch as one and the same Lord has pointed out that the whole human race shall be divided at the judgment, "as a shepherd divides the sheep from the goats," Matthew 25:32 and that to some He will say, "Come, you blessed of My Father, receive the kingdom which has been prepared for you," Matthew 25:34 but to others, "Depart from me, you cursed, into everlasting fire, which My Father has prepared for the devil and his angels," Matthew 25:41 one and the same Father is manifestly declared [in this passage], "making peace and creating evil things," preparing fit things for both; as also there is one Judge sending both into a fit place, as the Lord sets forth in the parable of the tares and the wheat, where He says, "As therefore the tares are gathered together, and burned in the fire, so shall it be at the end of the world. The Son of man shall send His angels, and they shall gather from His kingdom everything that offends, and those who work iniquity, and shall send them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of their Father." Matthew 13:40-43 The Father, therefore, who has prepared the kingdom for the righteous, into which the Son has received those worthy of it, is He who has also prepared the furnace of fire, into which these angels commissioned by the Son of man shall send those persons who deserve it, according to God's command.

3. The Lord, indeed, sowed good seed in His own field; and He says, "The field is the world." But while men slept, the enemy came, and "sowed tares in the midst of the wheat, and went his way." Matthew 13:28 Hence we learn that this was the apostate angel and the enemy, because he was envious of God's workmanship, and took in hand to render this [workmanship] an enmity with God. For this cause also God has banished from His presence him who did of his own accord stealthily sow the tares, that is, him who brought about the transgression; but He took compassion upon man, who, through want of care no doubt, but still wickedly [on the part of another], became involved in disobedience; and He turned the enmity by which [the devil] had designed to make [man] the enemy of God, against the author of it, by removing His own anger from man, turning it in another direction, and sending it instead upon the serpent. As also the Scripture tells us that God said to the serpent, "And I will place enmity between you and the woman, and between your seed and her seed. He shall bruise your head, and you shall bruise his heel." Genesis 3:15 And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent's] head, as I have pointed out in the preceding book.

 

 

Chapter 41

Those persons who do not believe in God, but who are disobedient, are angels and sons of the devil, not indeed by nature, but by imitation. Close of this book, and scope of the succeeding one.

1. Inasmuch as the Lord has said that there are certain angels, [viz. those] of the devil, for whom eternal fire is prepared; and as, again, He declares with regard to the tares, "The tares are the children of the wicked one," Matthew 13:38 it must be affirmed that He has ascribed all who are of the apostasy to him who is the ringleader of this transgression. But He made neither angels nor men so by nature. For we do not find that the devil created anything whatsoever, since indeed he is himself a creature of God, like the other angels. For God made all things, as also David says with regard to all things of the kind: "For He spoke the word, and they were made; He commanded, and they were created."

2. Since, therefore, all things were made by God, and since the devil has become the cause of apostasy to himself and others, justly does the Scripture always term those who remain in a state of apostasy "sons of the devil" and "angels of the wicked one" (maligni). For [the word] "son," as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so. For the first is indeed born from the person referred to; but the second is made so by him, whether as respects his creation or by the teaching of his doctrine. For when any person has been taught from the mouth of another, he is termed the son of him who instructs him, and the latter [is called] his father. According to nature, then — that is, according to creation, so to speak — we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: "I have begotten and brought up children, but they have rebelled against Me." Isaiah 1:2 And again, where He says that these children are aliens: "Strange children have lied unto Me." According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children.

3. For as, among men, those sons who disobey their fathers, being disinherited, are still their sons in the course of nature, but by law are disinherited, for they do not become the heirs of their natural parents; so in the same way is it with God — those who do not obey Him being disinherited by Him, have ceased to be His sons. Wherefore they cannot receive His inheritance: as David says, "Sinners are alienated from the womb; their anger is after the likeness of a serpent." And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers;" Matthew 23:33 because after the manner of these animals they go about in subtlety, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." Matthew 16:6 Speaking of Herod, too, He says, "Go and tell that fox," Luke 13:32 aiming at his wicked cunning and deceit. Wherefore the prophet David says, "Man, being placed in honour, is made like cattle." And again Jeremiah says, "They have become like horses, furious about females; each one neighed after his neighbour's wife." Jeremiah 5:8 And Isaiah, when preaching in Judea, and reasoning with Israel, termed them "rulers of Sodom" and "people of Gomorrha;" Isaiah 1:10 intimating that they were like the Sodomites in wickedness, and that the same description of sins was rife among them, calling them by the same name, because of the similarity of their conduct. And inasmuch as they were not by nature so created by God, but had power also to act rightly, the same person said to them, giving them good counsel, "Wash, make you clean; take away iniquity from your souls before my eyes; cease from your iniquities." Isaiah 1:16 Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those "angels of the devil," and "children of the wicked one," Matthew 25:41, Matthew 13:38 who give heed to the devil, and do his works. But these are, at the same time, all created by the one and the same God. When, however, they believe and are subject to God, and go on and keep His doctrine, they are the sons of God; but when they have apostatized and fallen into transgression, they are ascribed to their chief, the devil— to him who first became the cause of apostasy to himself, and afterwards to others.

4. Inasmuch as the words of the Lord are numerous, while they all proclaim one and the same Father, the Creator of this world, it was incumbent also upon me, for their own sake, to refute by many [arguments] those who are involved in many errors, if by any means, when they are confuted by many [proofs], they may be converted to the truth and saved. But it is necessary to subjoin to this composition, in what follows, also the doctrine of Paul after the words of the Lord, to examine the opinion of this man, and expound the apostle, and to explain whatsoever [passages] have received other interpretations from the heretics, who have altogether misunderstood what Paul has spoken, and to point out the folly of their mad opinions; and to demonstrate from that same Paul, from whose [writings] they press questions upon us, that they are indeed utterers of falsehood, but that the apostle was a preacher of the truth, and that he taught all things agreeable to the preaching of the truth; [to the effect that] it was one God the Father who spoke with Abraham, who gave the law, who sent the prophets beforehand, who in the last times sent His Son, and conferred salvation upon His own handiwork — that is, the substance of flesh. Arranging, then, in another book, the rest of the words of the Lord, which He taught concerning the Father not by parables, but by expressions taken in their obvious meaning (sed simpliciter ipsis dictionibus), and the exposition of the Epistles of the blessed apostle, I shall, with God's aid, furnish you with the complete work of the exposure and refutation of knowledge, falsely so called; thus practising myself and you in [these] five books for presenting opposition to all heretics.

Wednesday 6 July 2022

Good Reading: "Each and All" by Ralph W. Emerson (in Portuguese)

Little thinks, in the field, yon red-cloaked clown
Of thee from the hill-top looking down;
The heifer that lows in the upland farm,
Far-heard, lows not thine ear to charm;
The sexton, tolling his bell at noon,
Deems not that great Napoleon
Stops his horse, and lists with delight,
Whilst his files sweep round yon Alpine height;
Nor knowest thou what argument
Thy life to thy neighbor's creed has lent.
All are needed by each one;
Nothing is fair or good alone.
I thought the sparrow's note from heaven,
Singing at dawn on the alder bough;
I brought him home, in his nest, at even;
He sings the song, but it cheers not now,
For I did not bring home the river and sky;—
He sang to my ear,—they sang to my eye.
The delicate shells lay on the shore;
The bubbles of the latest wave
Fresh pearls to their enamel gave,
And the bellowing of the savage sea
Greeted their safe escape to me.
I wiped away the weeds and foam,
I fetched my sea-born treasures home;
But the poor, unsightly, noisome things
Had left their beauty on the shore
With the sun and the sand and the wild uproar.
The lover watched his graceful maid,
As 'mid the virgin train she strayed,
Nor knew her beauty's best attire
Was woven still by the snow-white choir.
At last she came to his hermitage,
Like the bird from the woodlands to the cage;—
The gay enchantment was undone,
A gentle wife, but fairy none.
Then I said, 'I covet truth;
Beauty is unripe childhood's cheat;
I leave it behind with the games of youth:'—
As I spoke, beneath my feet
The ground-pine curled its pretty wreath,
Running over the club-moss burrs;
I inhaled the violet's breath;
Around me stood the oaks and firs;
Pine-cones and acorns lay on the ground;
Over me soared the eternal sky,
Full of light and of deity;
Again I saw, again I heard,
The rolling river, the morning bird;—
Beauty through my senses stole;
I yielded myself to the perfect whole.