Concerning Free-Will

Orthodoxus. The old man of Ithaca, according to the legend of the Greeks, when he wished to hear the song of the Sirens, on account of the charm of their voluptuous voice, sailed to Sicily in bonds, and stopped up the ears of his companions; not that he grudged them the hearing, or desired to load himself with bonds, but because the consequence of those singers’ music to those who heard it was death. For such, in the opinion of the Greeks, are the charms of the Sirens. Now I am not within hearing of any such song as this; nor have I any desire to hear the Sirens who chant men’s dirges, and whose silence is more profitable to men than their voice; but I pray to enjoy the pleasure of a divine voice, which, though it be often beard, I long to hear again; not that I am overcome with the charm of a voluptuous voice, but I am being taught divine mysteries, and expect as the result, not death but eternal salvation. For the singers are not the deadly Sirens of the Greeks, but a divine choir of prophets, with whom there is no need to stop the ears of one’s companions, nor to load one’s-self with bonds, in fear of the penalty of hearing. For, in the one case, the hearer, with the entrance of the voice, ceases to live; in the other, the more he hears, the better life will he enjoy, being led onwards by a divine Spirit. Let every one come, then, and hear the divine song without any fear. There are not with us the Sirens from the shore of Sicily, nor the bonds of Ulysses, nor the wax poured melting into men’s ears; but a loosening of all bonds, and liberty to listen to every one that approaches. For it is worthy of us to hear such a song as this; and to hear such singers as these, seems to me to be a thing to be prayed for. But if one wishes to hear the choir of the apostles as well, he will find the same harmony of song. For the others sang beforehand the divine plan in a mystical manner; but these sing an interpretation of what has been mystically announced by the former. Oh, concordant harmony, composed by the Divine Spirit! Oh, the comeliness of those who sing of the mysteries of God! Oh, that I also may join in these songs in my prayer. Let us then also sing the like song, and raise the hymn to the Holy Father, glorifying in the Spirit Jesus, who is in His bosom.

Shun not, man, a spiritual hymn, nor be ill-disposed to listen to it. Death belongs not to it; a story of salvation is our song. Already I seem to taste better enjoyments, as I discourse on such subjects as these; and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain, or persecuting your brother, like Esau, or approving the brethren of Joseph, because they hated their brother on account of his words; but differing far from all these, insomuch that each of you is used to speak the mind of his neighbour. And, on this account, there is no evil jealousy among you, as ye have undertaken to supply your brother’s deficiencies. O noble audience, and venerable company, and spiritual food! That I may ever have a right to share in such pleasures, be this my prayer!

Valentinian. As I was walking yesterday evening, my friend, along the shore of the sea, and was gazing on it somewhat intently, I saw an extraordinary instance of divine power, and a work of art produced by wise science, if at least such a thing may be called a work of art. For as that verse of Homer says,—

“As when two adverse winds blowing from Thrace,

Boreas and Zephyrus, the fishy deep

Vex sudden, all around, the sable flood

High curled, flings forth the salt weed on the shore;”—

So it seemed to me to have happened yesterday. For I saw waves very like mountain-tops, and, so to speak, reaching up to heaven itself. Whence I expected nothing else but that the whole land would be deluged, and I began to form in my mind a place of escape, and a Noah’s ark. But it was not as I thought; for, just as the sea rose to a crest, it broke up again into itself, without overstepping its own limits, having, so to speak, a feeling of awe for a divine decree. And as oftentimes a servant, compelled by his master to do something against his will, obeys the command through fear, while he dares not say a word of what he suffers in his unwillingness to do it, but, full of rage, mutters to himself,—somewhat so it appeared to me that the sea, as if enraged and confining its awe within itself, kept itself under, as not willing to let its Master perceive its anger.

On these occurrences I began to gaze in silence, and wished to measure in my mind the heaven and its sphere. I began to inquire whence it rises and where it sets; also what sort of motion it had—whether a progressive one, that is to say, one from place to place, or a revolving one; and, besides, how its movement is continued. And, of a truth, it seemed worth while to inquire also about the sun,—what is the manner of his being set in the heaven; also what is the orbit he traverses; also whither it is that, after a short time, he retires; and why it is that even he does not go out of his proper course: but he, too, as one may say, is observing a commandment of a higher power, and appears with us just when he is allowed to do so, and departs as if he were called away.

So, as I was investigating these things, I saw that the sunshine was departing, and the daylight failing, and that immediately darkness came on; and the sun was succeeded by the moon, who, at her first rising, was not of full size, but after advancing in her course presented a larger appearance. And I did not cease inquiring about her also, but examined the cause of her waning and waxing, and why it is that she, too, observes the revolution of days; and it seemed to me from all this that there is a divine government and power controlling the whole, which we may justly call God.

And thereupon I began to praise the Creator, as I saw the earth fast fixed, and living creatures in such variety, and the blossoms of plants with their many hues. But my mind did not rest upon these things alone; but thereupon I began to inquire whence they have their origin—whether from some source eternally co-existent with God, or from Himself alone, none co-existing with Him; for that He has made nothing out of that which has no existence appeared to me the right view to take, unless my reason were altogether untrustworthy. For it is the nature of things which come into being to derive their origin from what is already existing. And it seemed to me that it might be said with equal truth, that nothing is eternally co-existent with God distinct from Himself, but that whatever exists has its origin from Him, and I was persuaded of this also by the undeniable disposition of the elements, and by the orderly arrangement of nature about them.

So, with some such thoughts of the fair order of things, I returned home. But on the day following, that is today, as I came I saw two beings of the same race—I mean men—striking and abusing one another; and another, again, wishing to strip his neighbour. And now some began to venture upon a more terrible deed; for one stripped a corpse, and exposed again to the light of day a body that had been once hidden in the earth, and treated a form like his own with such insult as to leave the corpse to be food for dogs; while another bared his sword, and attacked a man like himself. And he wanted to procure safety by flight; but the other ceased not from pursuing, nor would control his anger. And why should I say more? It is enough that he attacked him, and at once smote him with his sword. So the wounded man became a suppliant to his fellow, and spread out his hands in supplication, and was willing to give up his clothing, and only made a claim for life. But the other did not subdue his anger, nor pity his fellowman, nor would he see his own image in the being before him; but, like a wild beast, made preparations with his sword for feeding upon him. And now he was even putting his mouth to the body so like his own, such was the extent of his rage. And there was to be seen one man suffering injurious treatment, and another forthwith stripping him, and not even covering with earth the body which he denuded of clothing. But, in addition to these, there was another who, robbing others of their marriage rights, wanted to insult his neighbour’s wife, and urged her to turn to unlawful embraces, not wishing her husband to be father to a child of his own.

After that I began to believe the tragedies, and thought that the dinner of Thyestes had really taken place; and believed in the unlawful lust of Oinomaos, nor doubted of the strife in which brother drew the sword on brother.

So, after beholding such things as these, I began to inquire whence they arise, and what is their origin, and who is the author of such devices against men, whence came their discovery, and who is the teacher of them. Now to dare to say that God was the author of these things was impossible; for surely it could not even be said that they have from Him their substance, or their existence. For how were it possible to entertain these thoughts of God? For He is good, and the Creator of what is excellent, and to Him belongs nothing bad. Nay, it is His nature to take no pleasure in such things; but He forbids their production, and rejects those who delight in them, but admits into His presence those who avoid them. And how could it be anything but absurd to call God the maker of these things of which He disapproves? For He would not wish them not to be, if He had first been their creator; and He wishes those who approach Him to be imitators of Him.

Wherefore it seemed to me unreasonable to attribute these things to God, or to speak of them as having sprung from Him; though it must certainly be granted that it is possible for something to come into existence out of what has no existence, in case He made what is evil. For He who brought them into existence out of non-existence would not reduce them to the loss of it. And again, it must be said that there was once a time when God took pleasure in evil things, which now is not the case. Wherefore it seems to me impossible to say this of God. For it is unsuitable to His nature to attach this to Him. Wherefore it seemed to me that there is co-existent with Him somewhat which has the name of matter, from which He formed existing things, distinguishing between them with wise art, and arranging them in a fair order, from which also evil things seem to have come into being. For as this matter was without quality or form, and, besides this, was borne about without order, and was untouched by divine art, God bore no grudge against it, nor left it to be continually thus borne about, but began to work upon it, and wished to separate its best parts from its worst, and thus made all that it was fitting for God to make out of it; but so much of it as was like lees, so to speak, this being unfitted for being made into anything, He left as it was, since it was of no use to Him; and from this it seems to me that what is evil has now streamed down among men. This seemed to me the right view to take of these things. But, my friend, if you think that anything I have said is wrong, mention it, for I exceedingly desire to hear about these things.

Orthodoxus. I appreciate your readiness, my friend, and applaud your zeal about the subject; and as for the opinion which you have expressed respecting existing things, to the effect that God made them out of some underlying substance, I do not altogether find fault with it. For, truly, the origin of evil is a subject that has called out opinions from many men. Before you and me, no doubt, there have been many able men who have made the most searching inquiry into the matter. And some of them expressed the same opinion as you did, but others again represented God as the creator of these things, fearing to allow the existence of substance as coeval with Him; while the former, from fear of saying that God was the author of evil, thought fit to represent matter as coeval with Him. And it was the fate of both of these to fail to speak rightly on the subject, in consequence of their fear of God not being in agreement with an accurate knowledge of the truth.

But others declined to inquire about such a question at all, on the ground that such an inquiry is endless. As for me, however, my connection with you in friendship does not allow me to decline the subject of inquiry, especially when you announce your own purpose, that you are not swayed by prejudice,—although you had your opinion about the condition of things derived from your conjectures,—but say that you are confirmed in a desire of knowing the truth.

Wherefore I will willingly turn to the discussion of the question. But I wish this companion of mine here to listen to our conversation. For, indeed, he seems to have much the same opinions about these things as you have, wherefore I wish that you should both have a share in the discussion. For whatever I should say to you, situated as you are, I shall say just as much to him. If, then, you are indulgent enough to think I speak truly on this great subject, give an answer to each question I ask; for the result of this will be that you will gain a knowledge of the truth, and I shall not carry on my discussion with you at random.

Valentinian. I am ready to do as you say; and therefore be quite ready to ask those questions from which you think I may be able to gain an accurate knowledge of this important subject. For the object which I have set before myself is not the base one of gaining a victory, but that of becoming thoroughly acquainted with the truth. Wherefore apply yourself to the rest of the discussion.

Orthodoxus. Well, then, I do not suppose you are ignorant that it is impossible for two uncreated things to exist together, although you seem to have expressed nearly as much as this in an earlier part of the conversation. Assuredly we must of necessity say one of two things: either that God is separate from matter, or, on the other hand, that He is inseparable from it. If, then, one would say that they are united, he will say that that which is uncreated is one only, for each of the things spoken of will be a part of the other; and as they are parts of each other, there will not be two uncreated things, but one composed of different elements. For we do not, because a man has different members, break him up into many beings. But, as the demands of reason require, we say that a single being, man, of many parts, has been created by God. So it is necessary, if God be not separate from matter, to say that that which is uncreated is one only; but if one shall say that He is separate, there must necessarily be something intermediate between the two, which makes their separation evident. For it is impossible to estimate the distance of one thing from another, unless there be something else with which the distance between them may be compared. And this holds good, not only as far as the instance before us, but also to any number of others. For the argument which we advanced in the case of two uncreated things would of necessity be of equal force, were the uncreated things granted to be three in number. For I should ask also respecting them, whether they are separate from each other, or, on the other hand, are united each to its neighbour. For if any one resolve to say that they are united, he will be told the same as before; if, again, that they are separate, he will not escape the necessary existence of that which separates them.

If, then, any one were to say that there is a third account which might fitly be given of uncreated things, namely, that neither is God separate from matter, nor, again, are they united as part of a whole; but that God is locally situate in matter, and matter in God, he must be told as the consequence, that if we say that God is placed in matter, we must of necessity say that He is contained within limits, and circumscribed by matter. But then He must, equally with matter, be carried about without order. And that He rests not, nor remains by Himself, is a necessary result of that in which He is being carried, now this way, and now that. And besides this, we must say that God was in worse case still.

For if matter were once without order, and He, determining to change it for the better, put it into order, there was a time when God was in that which had no order. And I might fairly ask this question also, whether God filled matter completely, or existed in some part of it. For if one resolve to say that God was in some part of matter, how far smaller than matter does he make Him; that is, if a part of it contained God altogether. But if he were to say that He is in all of it, and is extended through the whole of matter, he must tell us how He wrought upon it. For we must say that there was a sort of contraction of God, which being effected, He wrought upon that from which He was withdrawn, or else that He wrought in union with matter, without having a place of withdrawal. But if any one say that matter is in God, there is equal need of inquiry, namely, whether it is by His being separated from Himself, and as creatures exist in the air, by His being divided and parted for the reception of the beings that are in Him; or whether it is locally situated, that is to say, as water in land; for if we were to say, as in the air, we must say that God is divisible; but if, as water in earth,—since matter was without order and arrangement, and besides, contained what was evil,—we must say, that in God were to be found the disorderly and the evil. Now this seems to me an unbecoming conclusion, nay, more a dangerous one. For you wish for the existence of matter, that you may avoid saying that God is the author of evil; and, determining to avoid this, you say that He is the receptacle of evil.

If, then, under the supposition that matter is separate from created substances, you had said that it is uncreated, I should have said much about it, to prove that it is impossible for it to be uncreated; but since you say that the question of the origin of evil is the cause of this supposition, it therefore seems to me right to proceed to inquire into this. For when it is clearly stated how evil exists, and that it is not possible to say that God is the cause of evil, because of matter being subject to Him, it seems to me to destroy such a supposition, to remark, that if God created the qualities which did not exist, He equally created the substances.

Do you say then, that there co-exists with God matter without qualities out of which He formed the beginning of this world?

Valentinian. So I think.