Tuesday's Serial "The Mystery of the Sea" by Bram Stoker (in English) - I

 

TO

DAISY GILBEY RIVIERE

OF THE

THIRD GENERATION

OF

LOVING AND LOYAL FRIENDS

 

 

“To win the mystery o’ the sea,

“An’ learn the secrets that there be,

“Gather in ane these weirds three:

 

“A gowden moon on a flowin’ tide;

“An’ Lammas floods for the spell to bide;

“An’ a gowden mon wi death for his bride.”

[Gælic verse and English translation.]

 

CHAPTER I - SECOND SIGHT

I had just arrived at Cruden Bay on my annual visit, and after a late breakfast was sitting on the low wall which was a continuation of the escarpment of the bridge over the Water of Cruden. Opposite to me, across the road and standing under the only little clump of trees in the place was a tall, gaunt old woman, who kept looking at me intently. As I sat, a little group, consisting of a man and two women, went by. I found my eyes follow them, for it seemed to me after they had passed me that the two women walked together and the man alone in front carrying on his shoulder a little black box—a coffin. I shuddered as I thought, but a moment later I saw all three abreast just as they had been. The old woman was now looking at me with eyes that blazed. She came across the road and said to me without preface:

“What saw ye then, that yer e’en looked so awed?” I did not like to tell her so I did not answer. Her great eyes were fixed keenly upon me, seeming to look me through and through. I felt that I grew quite red, whereupon she said, apparently to herself: “I thocht so! Even I did not see that which he saw.”

 “How do you mean?” I queried. She answered ambiguously: “Wait! Ye shall perhaps know before this hour to-morrow!”

Her answer interested me and I tried to get her to say more; but she would not. She moved away with a grand stately movement that seemed to become her great gaunt form.

After dinner whilst I was sitting in front of the hotel, there was a great commotion in the village; much running to and fro of men and women with sad mien. On questioning them I found that a child had been drowned in the little harbour below. Just then a woman and a man, the same that had passed the bridge earlier in the day, ran by with wild looks. One of the bystanders looked after them pityingly as he said:

“Puir souls. It’s a sad home-comin’ for them the nicht.”

“Who are they?” I asked. The man took off his cap reverently as he answered:

“The father and mother of the child that was drowned!” As he spoke I looked round as though some one had called me.

There stood the gaunt woman with a look of triumph on her face.

 

*****

 

The curved shore of Cruden Bay, Aberdeenshire, is backed by a waste of sandhills in whose hollows seagrass and moss and wild violets, together with the pretty “grass of Parnassus” form a green carpet. The surface of the hills is held together by bent-grass and is eternally shifting as the wind takes the fine sand and drifts it to and fro. All behind is green, from the meadows that mark the southern edge of the bay to the swelling uplands that stretch away and away far in the distance,[5] till the blue mist of the mountains at Braemar sets a kind of barrier. In the centre of the bay the highest point of the land that runs downward to the sea looks like a miniature hill known as the Hawklaw; from this point onward to the extreme south, the land runs high with a gentle trend downwards.

Cruden sands are wide and firm and the sea runs out a considerable distance. When there is a storm with the wind on shore the whole bay is a mass of leaping waves and broken water that threatens every instant to annihilate the stake-nets which stretch out here and there along the shore. More than a few vessels have been lost on these wide stretching sands, and it was perhaps the roaring of the shallow seas and the terror which they inspired which sent the crews to the spirit room and the bodies of those of them which came to shore later on, to the churchyard on the hill.

If Cruden Bay is to be taken figuratively as a mouth, with the sand hills for soft palate, and the green Hawklaw as the tongue, the rocks which work the extremities are its teeth. To the north the rocks of red granite rise jagged and broken. To the south, a mile and a half away as the crow flies, Nature seems to have manifested its wildest forces. It is here, where the little promontory called Whinnyfold juts out, that the two great geological features of the Aberdeen coast meet. The red sienite of the north joins the black gneiss of the south. That union must have been originally a wild one; there are evidences of an upheaval which must have shaken the earth to its centre. Here and there are great masses of either species of rock hurled upwards in every conceivable variety of form, sometimes fused or pressed together so that it is impossible to say exactly where gneiss ends or sienite begins; but broadly speaking here is an irregular line of separation. This[6] line runs seawards to the east and its strength is shown in its outcrop. For half a mile or more the rocks rise through the sea singly or in broken masses ending in a dangerous cluster known as “The Skares” and which has had for centuries its full toll of wreck and disaster. Did the sea hold its dead where they fell, its floor around the Skares would be whitened with their bones, and new islands could build themselves with the piling wreckage. At times one may see here the ocean in her fiercest mood; for it is when the tempest drives from the south-east that the sea is fretted amongst the rugged rocks and sends its spume landwards. The rocks that at calmer times rise dark from the briny deep are lost to sight for moments in the grand onrush of the waves. The seagulls which usually whiten them, now flutter around screaming, and the sound of their shrieks comes in on the gale almost in a continuous note, for the single cries are merged in the multitudinous roar of sea and air.

The village, squatted beside the emboucher of the Water of Cruden at the northern side of the bay is simple enough; a few rows of fishermen’s cottages, two or three great red-tiled drying-sheds nestled in the sand-heap behind the fishers’ houses. For the rest of the place as it was when first I saw it, a little lookout beside a tall flagstaff on the northern cliff, a few scattered farms over the inland prospect, one little hotel down on the western bank of the Water of Cruden with a fringe of willows protecting its sunk garden which was always full of fruits and flowers.

From the most southern part of the beach of Cruden Bay to Whinnyfold village the distance is but a few hundred yards; first a steep pull up the face of the rock; and then an even way, beside part of which runs a tiny stream. To the left of this path, going towards Whinnyfold, the ground rises in a bold slope and then[7] falls again all round, forming a sort of wide miniature hill of some eighteen or twenty acres. Of this the southern side is sheer, the black rock dipping into the waters of the little bay of Whinnyfold, in the centre of which is a picturesque island of rock shelving steeply from the water on the northern side, as is the tendency of all the gneiss and granite in this part. But to east and north there are irregular bays or openings, so that the furthest points of the promontory stretch out like fingers. At the tips of these are reefs of sunken rock falling down to deep water and whose existence can only be suspected in bad weather when the rush of the current beneath sends up swirling eddies or curling masses of foam. These little bays are mostly curved and are green where falling earth or drifting sand have hidden the outmost side of the rocks and given a foothold to the seagrass and clover. Here have been at some time or other great caves, now either fallen in or silted up with sand, or obliterated with the earth brought down in the rush of surface-water in times of long rain. In one of these bays, Broad Haven, facing right out to the Skares, stands an isolated pillar of rock called locally the “Puir mon” through whose base, time and weather have worn a hole through which one may walk dryshod.

Through the masses of rocks that run down to the sea from the sides and shores of all these bays are here and there natural channels with straight edges as though cut on purpose for the taking in of the cobbles belonging to the fisher folk of Whinnyfold.

When first I saw the place I fell in love with it. Had it been possible I should have spent my summer there, in a house of my own, but the want of any place in which to live forbade such an opportunity. So I stayed in the little hotel, the Kilmarnock Arms.

The next year I came again, and the next, and the[8] next. And then I arranged to take a feu at Whinnyfold and to build a house overlooking the Skares for myself. The details of this kept me constantly going to Whinnyfold, and my house to be was always in my thoughts.

Hitherto my life had been an uneventful one. At school I was, though secretly ambitious, dull as to results. At College I was better off, for my big body and athletic powers gave me a certain position in which I had to overcome my natural shyness. When I was about eight and twenty I found myself nominally a barrister, with no knowledge whatever of the practice of law and but little less of the theory, and with a commission in the Devil’s Own—the irreverent name given to the Inns of Court Volunteers. I had few relatives, but a comfortable, though not great, fortune; and I had been round the world, dilettante fashion.

 

CHAPTER II - GORMALA

All that night I thought of the dead child and of the peculiar vision which had come to me. Sleeping or waking it was all the same; my mind could not leave the parents in procession as seen in imagination, or their distracted mien in reality. Mingled with them was the great-eyed, aquiline-featured, gaunt old woman who had taken such an interest in the affair, and in my part of it. I asked the landlord if he knew her, since, from his position as postmaster he knew almost everyone for miles around. He told me that she was a stranger to the place. Then he added:

“I can’t imagine what brings her here. She has come over from Peterhead two or three times lately; but she doesn’t seem to have anything at all to do. She has nothing to sell and she buys nothing. She’s not a tripper, and she’s not a beggar, and she’s not a thief, and she’s not a worker of any sort. She’s a queer-looking lot anyhow. I fancy from her speech that she’s from the west; probably from some of the far-out islands. I can tell that she has the Gaelic from the way she speaks.”

Later on in the day, when I was walking on the shore near the Hawklaw, she came up to speak to me. The shore was quite lonely, for in those days it was rare to see anyone on the beach except when the salmon fishers drew their nets at the ebbing tide. I was walking towards Whinnyfold when she came upon me silently from behind. She must have been hidden among the bent-grass of the sandhills for had she been anywhere in view I must have seen her on that desolate shore. She was evidently a most imperious person; she at once addressed me in a tone and manner which made me feel as though I were in some way an inferior, and in somehow to blame:

“What for did ye no tell me what ye saw yesterday?” Instinctively I answered:

“I don’t know why. Perhaps because it seemed so ridiculous.” Her stern features hardened into scorn as she replied:

“Are Death and the Doom then so redeekulous that they pleasure ye intil silence?” I somehow felt that this was a little too much and was about to make a sharp answer, when suddenly it struck me as a remarkable thing that she knew already. Filled with surprise I straightway asked her:

“Why, how on earth do you know? I told no one.” I stopped for I felt all at sea; there was some mystery here which I could not fathom. She seemed to read my mind like an open book, for she went on looking at me as she spoke, searchingly and with an odd smile.

“Eh! laddie, do ye no ken that ye hae een that can see? Do ye no understand that ye hae een that can speak? Is it that one with the Gift o’ Second Sight has no an understandin’ o’ it. Why, yer face when ye saw the mark o’ the Doom, was like a printed book to een like mine.”

“Do you mean to tell me” I asked “that you could tell what I saw, simply by looking at my face?”

“Na! na! laddie. Not all that, though a Seer am I; but I knew that you had seen the Doom! It’s no that varied that there need be any mistake. After all Death is only one, in whatever way we may speak!” After a pause of thought I asked her:

“If you have the power of Second Sight why did you not see the vision, or whatever it was, yourself?”

“Eh! laddie” she answered, shaking her head “’Tis little ye ken o’ the wark o’ the Fates! Learn ye then that the Voice speaks only as it listeth into chosen ears, and the Vision comes only to chosen een. None can will to hear or to see, to pleasure themselves.”

“Then” I said, and I felt that there was a measure of triumph in my tone “if to none but the chosen is given to know, how comes it that you, who seem not to have been chosen on this occasion at all events, know all the same?” She answered with a touch of impatience:

“Do ye ken, young sir, that even mortal een have power to see much, if there be behind them the thocht, an’ the knowledge and the experience to guide them aright. How, think ye, is it that some can see much, and learn much as they gang; while others go blind as the mowdiwart, at the end o’ the journey as before it?”

“Then perhaps you will tell me how much you saw, and how you saw it?”

“Ah! to them that have seen the Doom there needs but sma’ guidance to their thochts. Too lang, an’ too often hae I mysen seen the death-sark an’ the watch-candle an’ the dead-hole, not to know when they are seen tae ither een. Na, na! laddie, what I kent o’ yer seein’ was no by the Gift but only by the use o’ my proper een. I kent not the muckle o’ what ye saw. Not whether it was ane or ither o’ the garnishins o’ the dead; but weel I kent that it was o’ death.”

“Then,” I said interrogatively “Second Sight is altogether a matter of chance?”

“Chance! chance!” she repeated with scorn. “Na! young sir; when the Voice has spoken there is no more chance than that the nicht will follow the day.”

“You mistake me,” I said, feeling somewhat superior now that I had caught her in an error, “I did not for a moment mean that the Doom—whatever it is—is not a true forerunner. What I meant was that it seems to be a matter of chance in whose ear the Voice—whatever it is—speaks; when once it has been ordained that it is to sound in the ear of some one.” Again she answered with scorn:

“Na, na! there is no chance o’ ocht aboot the Doom. Them that send forth the Voice and the Seein’ know well to whom it is sent and why. Can ye no comprehend that it is for no bairn-play that such goes forth. When the Voice speaks, it is mainly followed by tears an’ woe an’ lamentation! Nae! nor is it only one bit manifestation that stands by its lanes, remote and isolate from all ither. Truly ’tis but a pairt o’ the great scheme o’ things; an’ be sure that whoso is chosen to see or to hear is chosen weel, an’ must hae their pairt in what is to be, on to the verra end.”

“Am I to take it” I asked, “that Second Sight is but a little bit of some great purpose which has to be wrought out by means of many kinds; and that whoso sees the Vision or hears the Voice is but the blind unconscious instrument of Fate?”

“Aye! laddie. Weel eneuch the Fates know their wishes an’ their wark, no to need the help or the thocht of any human—blind or seein’, sane or silly, conscious or unconscious.”

All through her speaking I had been struck by the old woman’s use of the word ‘Fate,’ and more especially when she used it in the plural. It was evident that, Christian though she might be—and in the West they are generally devout observants of the duties of their creed—her belief in this respect came from some of the old pagan mythologies. I should have liked to question her on this point; but I feared to shut her lips against me. Instead I asked her:

“Tell me, will you, if you don’t mind, of some case you have known yourself of Second Sight?”

“’Tis no for them to brag or boast to whom has been given to see the wark o’ the hand o’ Fate. But sine ye are yerself a Seer an’ would learn, then I may speak. I hae seen the sea ruffle wi’oot cause in the verra spot where later a boat was to gang doon, I hae heard on a lone moor the hammerin’ o’ the coffin-wright when one passed me who was soon to dee. I hae seen the death-sark fold round the speerit o’ a drowned one, in baith ma sleepin’ an’ ma wakin’ dreams. I hae heard the settin’ doom o’ the Spaiks, an’ I hae seen the Weepers on a’ the crood that walked. Aye, an’ in mony anither way hae I seen an’ heard the Coming o’ the Doom.”

“But did all the seeings and hearings come true?” I asked. “Did it ever happen that you heard queer sounds or saw strange sights and that yet nothing came of them? I gather that you do not always know to whom something is going to happen; but only that death is coming to some one!” She was not displeased at my questioning but replied at once:

“Na doot! but there are times when what is seen or heard has no manifest following. But think ye, young sir, how mony a corp, still waited for, lies in the depths o’ the sea; how mony lie oot on the hillsides, or are fallen in deep places where their bones whiten unkent. Nay! more, to how many has Death come in a way that men think the wark o’ nature when his hastening has come frae the hand of man, untold.” This was a difficult matter to answer so I changed or rather varied the subject.

“How long must elapse before the warning comes true?”

“Ye know yersel’, for but yestreen ye hae seen, how the Death can follow hard upon the Doom; but there be times, nay mostly are they so, when days or weeks pass away ere the Doom is fulfilled.”

“Is this so?” I asked “when you know the person regarding whom the Doom is spoken.” She answered with an air of certainty which somehow carried conviction, secretly, with it.

“Even so! I know one who walks the airth now in all the pride o’ his strength. But the Doom has been spoken of him. I saw him with these verra een lie prone on rocks, wi’ the water rinnin’ down from his hair. An’ again I heard the minute bells as he went by me on a road where is no bell for a score o’ miles. Aye, an’ yet again I saw him in the kirk itsel’ wi’ corbies flyin’ round him, an’ mair gatherin’ from afar!”

Here was indeed a case where Second Sight might be tested; so I asked her at once, though to do so I had to overcome a strange sort of repugnance:

“Could this be proved? Would it not be a splendid case to make known; so that if the death happened it would prove beyond all doubt the existence of such a thing as Second Sight.” My suggestion was not well received. She answered with slow scorn:

“Beyon’ all doot! Doot! Wha is there that doots the bein’ o’ the Doom? Learn ye too, young sir, that the Doom an’ all thereby is no for traffickin’ wi’ them that only cares for curiosity and publeecity. The Voice and the Vision o’ the Seer is no for fine madams and idle gentles to while away their time in play-toy make-believe!” I climbed down at once.

“Pardon me!” I said “I spoke without thinking. I should not have said so—to you at any rate.” She accepted my apology with a sort of regal inclination; but the moment after she showed by her words she was after all but a woman!

“I will tell ye; that so in the full time ye may hae no doot yersel’. For ye are a Seer and as Them that has the power hae gien ye the Gift it is no for the like o’ me to cumber the road o’ their doin’. Know ye then, and remember weel, how it was told ye by Gormala MacNiel that Lauchlane Macleod o’ the Outer Isles hae been Called; tho’ as yet the Voice has no sounded in his ears but only in mine. But ye will see the time——”

She stopped suddenly as though some thought had struck her, and then went on impressively:

“When I saw him lie prone on the rocks there was ane that bent ower him that I kent not in the nicht wha it was, though the licht o’ the moon was around him. We shall see! We shall see!”

Without a word more she turned and left me. She would not listen to my calling after her; but with long strides passed up the beach and was lost among the sandhills.

 

CHAPTER III - AN ANCIENT RUNE

On the next day I rode on my bicycle to Peterhead, and walked on the pier. It was a bright clear day, and a fresh northern breeze was blowing. The fishing boats were ready to start at the turn of the tide; and as I came up the first of them began to pass out through the harbour mouth. Their movement was beautiful to see; at first slowly, and then getting faster as the sails were hoisted, till at last they swept through the narrow entrance, scuppers under, righting themselves as they swung before the wind in the open sea. Now and again a belated smacksman came hurrying along to catch his boat before she should leave the pier.

The eastern pier of Peterhead is guarded by a massive wall of granite, built in several steps or tiers, which breaks the fury of the gale. When a northern storm is on, it is a wild spot; the waves dash over it in walls of solid green topped with mountainous masses of foam and spray. But at present, with the July sun beating down, it was a vantage post from which to see the whole harbour and the sea without. I climbed up and sat on the top, looking on admiringly, and lazily smoked in quiet enjoyment. Presently I noticed some one very like Gormala come hurrying along the pier, and now and again crouching behind one of the mooring posts. I said nothing but kept an eye on her, for I supposed that she was at her usual game of watching some one.

Soon a tall man strode leisurely along, and from every movement of the woman I could see that he was the subject of her watching. He came near where I sat, and stood there with that calm unconcerned patience which is a characteristic of the fisherman.

He was a fine-looking fellow, well over six feet high, with a tangled mass of thick red-yellow hair and curly, bushy beard. He had lustrous, far-seeing golden-brown eyes, and massive, finely-cut features. His pilot-cloth trousers spangled all over with silver herring scales, were tucked into great, bucket-boots. He wore a heavy blue jersey and a cap of weazel skin. I had been thinking of the decline of the herring from the action of the trawlers in certain waters, and fancied this would be a good opportunity to get a local opinion. Before long I strolled over and joined this son of the Vikings. He gave it, and it was a decided one, uncompromisingly against the trawlers and the laws which allowed them to do their nefarious work. He spoke in a sort of old-fashioned, biblical language which was moderate and devoid of epithets, but full of apposite illustration. When he had pointed out that certain fishing grounds, formerly most prolific of result to the fishers, were now absolutely worthless he ended his argument:

“And, sure, good master, it stands to rayson. Suppose you be a farmer, and when you have prepared your land and manured it, you sow your seed and plough the ridges and make it all safe from wind and devastatin’ storm. If, when the green corn be shootin’ frae the airth, you take your harrow and drag it ath’art the springin’ seed, where be then the promise of your golden grain?”

For a moment or two the beauty of his voice, the deep, resonant, earnestness of his tone and the magnificent, simple purity of the man took me away from the scene. He seemed as though I had looked him through and through, and had found him to be throughout of golden worth. Possibly it was the imagery of his own speech and the colour which his eyes and hair and cap suggested, but he seemed to me for an instant as a small figure projected against a background of rolling upland clothed in ripe grain. Round his feet were massed the folds of a great white sheet whose edges faded into air. In a moment the image passed, and he stood before me in his full stature.

I almost gasped, for just behind him, where she had silently come, stood Gormala, gazing not at the fisherman but at me, with eyes that positively blazed with a sort of baleful eagerness. She was looking straight into my eyes; I knew it when I caught the look of hers.

The fisherman went on talking. I did not, however, hear what he was saying, for again some mysterious change had come over our surroundings. The blue sea had over it the mystery of the darkness of the night; the high noon sun had lost its fiery vigour and shone with the pale yellow splendour of a full moon. All around me, before and on either hand, was a waste of waters; the very air and earth seemed filmed with moving water, and the sound of falling waters was in my ears. Again, the golden fisherman was before me for an instant, not as a moving speck but in full size now he lay prone; limp and lifeless, with waxen cold cheeks, in the eloquent inaction of death. The white sheet—I could see now that it was a shroud—was around him up to his heart. I seemed to feel Gormala’s eyes burning into my brain as I looked. All at once everything seemed to resume its proper proportion, and I was listening calmly to the holding forth of the Viking.

I turned instinctively and looked at Gormala. For an instant her eyes seemed to blaze triumphantly; then she pulled the little shawl which she wore closer round her shoulders and, with a gesture full of modesty and deference turned away. She climbed up the ridges of the harbour wall and sat looking across as at the sea beyond, now studded with a myriad of brown sails.

A little later the stolid indifference as to time slipped all at once from the fisherman. He was instinct with life and action, and with a touch of his cap and a “Farewell good Master!” stood poised on the very edge of the pier ready to spring on a trim, weather-beaten smack which came rushing along almost grazing the rough stone work. It made our hearts jump as he sprang on board and taking the tiller from the hand of the steersman turned the boat’s head to the open sea. As she rushed out through the harbour mouth we heard behind us the voice of an old fisherman who had hobbled up to us:

“He’ll do that once too often! Lauchlane Macleod is like all these men from Uist and the rest of the Out Islanders. They don’t care ‘naught about naught.’”

Lauchlane Macleod! The very man of whom Gormala had prophesied! The very mention of his name seemed to turn me cold.

After lunch at the hotel I played golf on the links till evening drew near. Then I got on my bicycle to return home. I had laboured slowly up the long hill to the Stirling quarry when I saw Gormala sitting on the roadside on a great boulder of red granite. She was evidently looking out for me, for when I came near she rose up and deliberately stood in the roadway in my path. I jumped off my wheel and asked her point blank what she wanted with me so much that she stopped me on the road.

Gormala was naturally an impressive figure, but at present she looked weird and almost unearthly. Her tall, gaunt form lit by the afterglow in a soft mysterious light was projected against the grey of the darkening sea, whose sombreness was emphasised by the brilliant emerald green of the sward which fell from where we stood to the jagged cliff-line.

The loneliness of the spot was profound. From where we stood not a house was to be seen, and the darkening sea was desert of sails. It seemed as if we two were the only living things in nature’s vast expanse. To me it was a little awesome. Gormala’s first mysterious greeting when I had seen the mourning for the child, and her persistent following of me ever since, had begun to get on my nerves. She had become a sort of enforced condition to me, and whether she was present in the flesh or not, the expectation or the apprehension of her coming—I hardly knew which it was—kept my thoughts perpetually interested in her. Now, her weird, statuesque attitude and the scene around us finished my intellectual subjugation. The weather had changed to an almost inconceivable degree. The bright clear sky of the morning had become darkly mysterious, and the wind had died away to an ominous calm. Nature seemed altogether sentient, and willing to speak directly to a man in my own receptive mood. The Seer-woman evidently knew this, for she gave fully a minute of silence for the natural charm to work before she spoke. Then in a solemn warning voice she said:

“Time is flying by us; Lammas-tide is nigh.” The words impressed me, why I know not; for though I had heard of Lammas-tide I had not the smallest idea of what was meant by it. Gormala was certainly quick with her eyes—she had that gypsy quality in remarkable degree—and she seemed to read my face like an open book. There was a suppressed impatience in her manner, as of one who must stop in the midst of some important matter to explain to a child whose aid is immediately necessary:

“Ye no ken why? Is it that ye dinna heed o’ Lammas-tide, or that ye no ken o’ the prophecy of the Mystery of the Sea and the treasures that lie hid therein.” I felt more than ever abashed, and that I should have known long ago those things of which the gaunt woman spoke, towering above me as I leaned on my wheel. She went on:

“An’ ye no ken, then listen and learn!” and she spoke the following rune in a strange, staccato cadence which seemed to suit our surroundings and to sink into my heart and memory so deep that to forget would be impossible:

“To win the Mystery o’ the Sea, “An’ learn the secrets that there be, “Gather in one these weirds three:

“A gowden moon on a flowin’ tide, “And Lammas floods for the spell to bide; “And a gowden mon wi’ death for his bride.”

There was a long pause of silence between us, and I felt very strangely. The sea before me took odd, indefinite shape. It seemed as though it was of crystal clearness, and that from where I gazed I could see all its mysteries. That is, I could see so as to know there were mysteries, though what they were individually I could not even dream. The past and the present and the future seemed to be mingled in one wild, chaotic, whirling dream, from the mass of which thoughts and ideas seemed now and again to fly out unexpectedly on all sides as do sparks from hot iron under the hammer. Within my heart grew vague indefinite yearnings, aspirations, possibilities. There came a sense of power so paramount that instinctively I drew myself up to my full height and became conscious of the physical vigour within me. As I did so I looked around and seemed to wake from a dream.

Naught around me but the drifting clouds, the silent darkening land and the brooding sea. Gormala was nowhere to be seen.

Monday's Illustrated Word: "Captain Marvel and the Plot Against Christmas" by Unknown Writer (in English)

art by Pete Costanza - Captain Marvel Adventures #42 - Fawcett, January 1945.

 

 

Excellent Readings: Sonnet XCI by William Shakespeare (in English)

Some glory in their birth, some in their skill,
Some in their wealth, some in their body's force,
Some in their garments though new-fangled ill;
Some in their hawks and hounds, some in their horse;
And every humour hath his adjunct pleasure,
Wherein it finds a joy above the rest:
But these particulars are not my measure,
All these I better in one general best.
Thy love is better than high birth to me,
Richer than wealth, prouder than garments' cost,
Of more delight than hawks and horses be;
And having thee, of all men's pride I boast:
   Wretched in this alone, that thou mayst take
   All this away, and me most wretched make.

Friday's Sung Word: "Onde está a Honestidade?" by Noel Rosa (in Portuguese)

Você tem palacete reluzente
Tem joias e criados à vontade
Sem ter nenhuma herança nem parente
Só anda de automóvel na cidade
 
E o povo já pergunta com maldade
Onde está a honestidade?
Onde está a honestidade?

O seu dinheiro nasce de repente
E embora não se saiba se é verdade
Você acha nas ruas diariamente
Anéis, dinheiro e até felicidade
 
E o povo já pergunta com maldade
Onde está a honestidade?
Onde está a honestidade?

Vassoura dos salões da sociedade
Que varre o que encontrar em sua frente
Promove festivais de caridade
Em nome de qualquer defunto ausente
 
E o povo já pergunta com maldade
Onde está a honestidade?
Onde está a honestidade?

 

You can listen "Onde está a Honestidade?" sung by Noel Rosa here.

 

You can listen "Onde está a Honestidade?" sung by Beth Carvalho here.

 

You can listen "Onde está a Honestidade?" sung by Aracy de Almeida here.

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

Chapter 31

The preservation of our bodies is confirmed by the resurrection and ascension of Christ: the souls of the saints during the intermediate period are in a state of expectation of that time when they shall receive their perfect and consummated glory.

1. Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." Matthew 12:40 Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" Ephesians 4:9 This, too, David says when prophesying of Him, "And you have delivered my soul from the nethermost hell;" and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." John 20:17

2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" Ephesians 4:9 then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." Luke 6:40 As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

 

 

Chapter 32

In that flesh in which the saints have suffered so many afflictions, they shall receive the fruits of their labours; especially since all creation waits for this, and God promises it to Abraham and his seed.

1. Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum ); and it is necessary to tell them respecting those things, that it behooves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: "For the expectation of the creature waits for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who has subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God." Romans 8:19, etc.

2. Thus, then, the promise of God, which He gave to Abraham, remains steadfast. For thus He said: "Lift up your eyes, and look from this place where now you are, towards the north and south, and east and west. For all the earth which you see I will give to you and to your seed, even forever." Genesis 13:13-14 And again He says, "Arise, and go through the length and breadth of the land, since I will give it unto you;" Genesis 13:17 and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein. Acts 7:5; Hebrews 11:13 And upon the death of Sarah his wife, when the Hittites were willing to bestow upon him a place where he might bury her, he declined it as a gift, but bought the burying-place (giving for it four hundred talents of silver) from Ephron the son of Zohar the Hittite. Genesis 23:11 Thus did he await patiently the promise of God, and was unwilling to appear to receive from men, what God had promised to give him, when He said again to him as follows: "I will give this land to your seed, from the river of Egypt even unto the great river Euphrates." Genesis 15:13 If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: "For God is able from the stones to raise up children to Abraham." Luke 3:8 Thus also the apostle says in the Epistle to the Galatians: "But you, brethren, as Isaac was, are the children of the promise." Galatians 4:28 And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, "The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spoke] of many, but as of one, And to your seed, which is Christ." Galatians 3:16 And again, confirming his former words, he says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know therefore, that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, That in you shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham." Galatians 3:6, etc. Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth." Matthew 5:5

 

 

Chapter 33

Further proofs of the same proposition, drawn from the promises made by Christ, when He declared that He would drink of the fruit of the vine with His disciples in His Father's kingdom, while at the same time He promised to reward them an hundred-fold, and to make them partake of banquets. The blessing pronounced by Jacob had pointed out this already, as Papias and the elders have interpreted it.

1. For this reason, when about to undergo His sufferings, that He might declare to Abraham and those with him the glad tidings of the inheritance being thrown open, [Christ], after He had given thanks while holding the cup, and had drunk of it, and given it to the disciples, said to them: "Drink all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom." Matthew 26:27 Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, "He who has renewed the face of the earth." He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.

2. And for this reason the Lord declared, "When you make a dinner or a supper, do not call your friends, nor your neighbours, nor your kinsfolk, lest they ask you in return, and so repay you. But call the lame, the blind, and the poor, and you shall be blessed, since they cannot recompense you, but a recompense shall be made you at the resurrection of the just." Luke 14:12-13 And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." Matthew 19:29; Luke 18:29-30 For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed." Genesis 27:27, etc. But "the field is the world." Matthew 13:38 And therefore he added, "God give to you of the dew of heaven, and of the fatness of the earth, plenty of grain and wine. And let the nations serve you, and kings bow down to you; and be lord over your brother, and your father's sons shall bow down to you: cursed shall be he who shall curse you, and blessed shall be he who shall bless you." Genesis 27:28-29 If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years; Genesis 31:41 and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him. Genesis 33:3 Moreover, in what way did he inherit much grain and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man.

4. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (συντεταγμένα) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.' " When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, says the Lord." Isaiah 40:6, etc. I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?

 

 

Chapter 34

He fortifies his opinions with regard to the temporal and earthly kingdom of the saints after their resurrection, by the various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the parable of the servants watching, to whom the Lord promised that He would minister.

1. Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says: "The dead shall rise again; those, too, who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from You is health to them." Isaiah 26:19 And this again Ezekiel also says: "Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and you shall live; and I will place you on your own land, and you shall know that I am the Lord." Ezekiel 37:12, etc. And again the same speaks thus: "These things says the Lord, I will gather Israel from all nations whither they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonoured them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers." Ezekiel 28:25-26 Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament "raises up from the stones children unto Abraham," Matthew 3:9 is He who will gather, according to the Old Testament, those that shall be saved from all the nations, Jeremiah says: "Behold, the days come, says the Lord, that they shall no more say, The Lord lives, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers." Jeremiah 23:6-7

2. That the whole creation shall, according to God's will, obtain a vast increase, that it may bring forth and sustain fruits such [as we have mentioned], Isaiah declares: "And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke." Isaiah 30:25-26 Now "the pain of the stroke" means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: "And you shall be confident in the Lord, and He will cause you to pass over the whole earth, and feed you with the inheritance of Jacob your father." Isaiah 58:14 This is what the Lord declared: "Happy are those servants whom the Lord when He comes shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they." Luke 12:37-38 Again John also says the very same in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." Revelation 20:6 Then, too, Isaiah has declared the time when these events shall occur; he says: "And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away (longe nos faciet Deus homines), and those who shall remain shall multiply upon the earth." Isaiah 6:11 Then Daniel also says this very thing: "And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him." Daniel 7:27 And lest the promise named should be understood as referring to this time, it was declared to the prophet: "And come, and stand in your lot at the consummation of the days." Daniel 12:13

3. Now, that the promises were not announced to the prophets and the fathers alone, but to the Churches united to these from the nations, whom also the Spirit terms "the islands" (both because they are established in the midst of turbulence, suffer the storm of blasphemies, exist as a harbour of safety to those in peril, and are the refuge of those who love the height [of heaven], and strive to avoid Bythus, that is, the depth of error), Jeremiah thus declares: "Hear the word of the Lord, you nations, and declare it to the isles afar off; say, that the Lord will scatter Israel, He will gather him, and keep him, as one feeding his flock of sheep. For the Lord has redeemed Jacob, and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat, and wine, and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also shall the virgins rejoice in the company of the young men: the old men, too, shall be glad, and I will turn their sorrow into joy; and I will make them exult, and will magnify them, and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness." Jeremiah 31:10, etc. Now, in the preceding book I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless. Matthew 12:5 Promises of such a nature, therefore, do indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve.

4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, "Thus says the Lord, Happy is he who has seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment." Isaiah 31:9, Isaiah 32:1 And with regard to the foundation on which it shall be rebuilt, he says: "Behold, I will lay in order for you a carbuncle stone, and sapphire for your foundations; and I will lay your ramparts with jasper, and your gates with crystal, and your wall with choice stones: and all your children shall be taught of God, and great shall be the peace of your children; and in righteousness shall you be built up." Isaiah 54:11-14 And yet again does he say the same thing: "Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in you; for the works of their hands shall endure." Isaiah 65:18

 

 

Chapter 35

He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John.

1. If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: "When the cities" of the Gentiles "shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate." Isaiah 6:11 "For, behold," says Isaiah, "the day of the Lord comes past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it." Isaiah 13:9 And again he says, "Let him be taken away, that he behold not the glory of God." Isaiah 26:10 And when these things are done, he says, "God will remove men far away, and those that are left shall multiply in the earth." Isaiah 6:12 "And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves." Isaiah 65:21 For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: "And those that are left shall multiply upon the earth," And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, "Look around Jerusalem towards the east, and behold the joy which comes to you from God Himself. Behold, your sons shall come whom you have sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from your God. O Jerusalem, put off your robe of mourning and of affliction, and put on that beauty of eternal splendour from your God. Gird yourself with the double garment of that righteousness proceeding from your God; place the mitre of eternal glory upon your head. For God will show your glory to the whole earth under heaven. For your name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold your sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from you, while they were drawn away by the enemy. God shall bring them in to you, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him."

2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven your glory." But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted your walls upon my hands, and you are always in my sight." Isaiah 49:16 And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." Galatians 4:26 He does not say this with any thought of an erratic Æon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. Revelation 21:2 For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." Revelation 20:11 And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning "the dead, great and small." "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." Revelation 20:12-14 Now this is what is called Gehenna, which the Lord styled eternal fire. Matthew 25:41 "And if any one," it is said, "was not found written in the book of life, he was sent into the lake of fire." Revelation 20:15 And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband." "And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." Revelation 21:1-4 Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." Isaiah 65:17-18 Now this is what has been said by the apostle: "For the fashion of this world passes away." 1 Corinthians 7:31 To the same purpose did the Lord also declare, "Heaven and earth shall pass away." Matthew 24:35 When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image — that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; Exodus 25:40 and nothing is capable of being allegorized, but all things are steadfast, and true, and substantial, having been made by God for righteous men's enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sits on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." Revelation 21:5-6 And this is the truth of the matter.

 

 

Chapter 36

Men shall be actually raised: the world shall not be annihilated; but there shall be various mansions for the saints, according to the rank allotted to each individual. All things shall be subject to God the Father, and so shall He be all in all.

1. For since there are real men, so must there also be a real establishment (plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but "the fashion of the world passes away;" 1 Corinthians 7:31 that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God. And since (or, that) these things shall ever continue without end, Isaiah declares, "For as the new heavens and the new earth which I do make, continue in my sight, says the Lord, so shall your seed and your name remain." Isaiah 66:22 And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour shall be seen according as they who see Him shall be worthy.

2. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." John 14:2 For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. Matthew 22:10 The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He has put all enemies under His feet. The last enemy that shall be destroyed is death." 1 Corinthians 15:25-26 For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He says, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all." 1 Corinthians 15:27-28

3. John, therefore, did distinctly foresee the first "resurrection of the just," Luke 14:14 and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. Romans 8:21 And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, 1 Corinthians 2:9; Isaiah 64:4 For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" 1 Peter 1:12 and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.