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Fragments of a Faith Forgotten, by G.R.S. Mead, [1900], at sacred-texts.com
Biography.WE will now treat of Bardesanes, "the last of the Gnostics," as Hilgenfeld calls him, and so bring to an end these rough sketches of the Christian theosophists, which we have endeavoured to reconstruct from the disfigured scraps of the originals preserved in Patristic literature.
Bardesanes was the "last of the Gnostics," in the sense of being the last who attempted to make any propaganda of the phase of the Gnosis we are dealing with, among the ranks of Common Christianity; for the Gnosis was still studied in secret for centuries, and often reappeared in the pages of history in other guises, e.g., the so-called Manichæan movement; for "You may pitch out nature with a fork, still she will find a way home."
Bardesanes, or Bar-daisan (so called from the river Daisan (the Leaper), on the banks of which he was born), was born at Edessa, on July 11th, 155 A.D., and died, most probably in the same city, in 233, at the age of 78. His parents, Nuhama and Nahashirama,
were rich and noble; and young Bardaisan not only received the best education in manners and learning which was procurable, but was brought up with a prince who afterwards succeeded to the throne as one of the Abgars; he not only shared the young prince's martial exercises, but in his youth won great fame for his skill in archery. He married and had a son, Harmonius.
At what age he embraced Gnostic Christianity is uncertain; but his eager spirit not only speedily converted his royal friend and patron, but induced the Abgar to make it the state religion, and thus (it is said) Bardesanes must have the credit of indirectly establishing the first Christian state. When Caracalla dethroned the Abgar Bar-Manu in 216, Bardesanes made manful defence of the Christian faith before the representative of the Roman Emperor, so that even Epiphanius is compelled to call him "almost a confessor."
Subsequently he went for a time to Armenia, where he composed a history based on the temple Writings. chronicles, which he found in the fortress of Ani, and translated it into Syriac. This Armenian history of Bardaisan was the basis of the subsequent history of Moses of Chorēnē. Bardaisan was also a great student of Indian religion, and wrote a book on the subject, from which the Platonist Porphyry subsequently quoted. But it was as a poet and writer on Christian theology and theosophy that Bardaisan gained so wide a reputation; he wrote many books in Syriac and also Greek, of which he was said to be master, but even the titles of most of them are now lost.
His most famous work was a collection of 150 Hymns or Psalms on the model of the Psalm-collection of the second temple, as still preserved in the Old Covenant documents. He was the first to adapt the Syriac tongue to metrical forms and set the words to music; these hymns became immensely popular, not only in the Edessene kingdom but wherever the Syriac tongue was spoken.
Of the rest of his works we hear of such titles as Dialogues against the Marcionites, The Light and the Darkness, The Spiritual Nature of Truth, The Stable and Unstable, and Concerning Fate. Nothing of these has come down to us except a Syriac treatise, which was brought to the British Museum in 1843, among the Nitrian MSS. This MS. is entitled Book of the Laws of Countries, and purports to be a summary of Bardaisan's views on fate or karman, as set forth by one of his pupils. The Syriac text and an English translation were published by Cureton in 1855; and once more (as in the case of the discovery of the Philosophumena MS. and Basilides) the possession of an approximately first-hand source has revolutionised the old view, based on the hearsay of the Fathers generally, and of the polemic of Ephraim in particular. In fact, the latest view (that of Hort) tries to rob Gnosticism of Bardesanes, and carry him off into the fold of orthodoxy. As more is known and understood about the Gnostics, the same policy will no doubt be adopted in other cases; but surely since Orthodoxy has cursed Bardesanes throughout the ages, it might at least leave him the name derived from those of whom his
master Valentinus learned his wisdom, and let him be Gnostic still.
But before considering Bardaisan's views on "fate," let us see whether we can abstract an thing Indirect Sources. of value from the indirect sources. We are indebted for what we know mainly to Ephraim of Edessa, who wrote some 120 years later than our Gnostic. Of the temper of this saint when combatting a dead man who had done him no injury, and who had been so loved and admired by all who knew him, we may judge by the epithets he applied to Bardesanes, who (he avers) died "with the Lord in his mouth, and demons in his heart." Thus he apostrophizes Bardaisan as a garrulous sophist; of tortuous and double mind; outwardly orthodox, a heretic in secret; a greedy sheep-dog in league with the wolves; a faithless servant; a cunning dissembler practising deceit with his songs.
In his zealous fury, however, Ephraim confuses Bardesanites, Marcionites and Manichæans, although Bardesanes strongly opposed the views of the former, and the religion of the latter was as yet unborn when the Gnostic doctor wrote Ephraim's fifty-six Hymns against Heresies, for instance, the metre and music of which he appropriated from our Gnostic poet, are an indiscriminate polemic against not only Marcion, Bardaisan and Mani, but also against their disciples, the very different views of both teachers and pupils being hopelessly jumbled together.
The only clear traces of Bardaisan are four scraps from his Hymns, quoted in the last two Hymns of
[paragraph continues] Ephraim. The first three are as follows, in Hort's B translation:From his Hymns.
The first fragment is generally referred to the idea of Paradise, which is usually placed above the third of the seven heavens, or in the midst of the seven spheres; it seems, however, rather to refer to the Ogdoad or space above the seven phases of psychic substance, the Jerusalem Above of the Valentinians.
The second fragment appears to be an address of the Divine Mother to the elder of her two daughters, the Wisdom above in the Plērōma and the Wisdom
below in the Ogdoad, where is the spiritual Heaven-world.
The third fragment is most probably an address to the Divine Mother of all, the Holy Spirit, and refers to the consummation of the world-process, when the spiritual souls shall, be taken from the Ogdoad into the Plērōma, and made one with their divine spouses at the Great Wedding Feast, in the Space of the Light-maiden, the Wisdom above.
The remaining fragment consists of only two lines, and is as follows:
[paragraph continues] This cry was ascribed to the lower Wisdom by the Valentinian school, both in the world-drama, when the world-substance invokes the aid of her consort, the æonic world-fashioner, and also in the soul-tragedy of the spirit fallen into matter, the sorrowing Sophia, as in the Pistis Sophia treatise.
Nothing more of a certain nature can be deduced from the polemical writings of Ephraim, and the only scrap of interest we can glean from other writers is a beautiful phrase preserved by the Syrian writer Philoxenus of Mabūg (about 500 A.D.): "The Ancient of Eternity is a boy"--that is to say, is ever young.
Let us now turn to Bardaisan's views on "astrology" and "fate," or, in other words, his conception of karman, and quote a few passages from Cureton's somewhat unintelligible translation of The
[paragraph continues] Book of the Laws of Countries (in his Spicilegium Syriacum, pp. 11, sqq.).
The Book of the Laws of Countries.This dialogue was written by a pupil of our Gnostic, and Bardaisan is introduced as the main speaker; in fact, the pupils only break in here and there with a short question for literary effect. We may be therefore fairly confident that we have in this treatise a faithful reproduction of the views, not only of Bardaisan on fate or karman, but also of the Gnostics of his school.
The following extracts from the speeches of Bardaisan will throw much light also on the astrological ideas in the Pistis Sophia.
"I likewise . . . know that there are men who are called Chaldæans, and others who love this knowledge of the art, as I also once loved it [before he met with the teaching of Valentinus], for it has been said by me, in another place, that the soul of man is capable of knowing that which many do not know, and the same men [sic] meditate to do; and all that they do wrong, and all that they do good, and all the things which happen to them in riches and in poverty, and in sickness and in health, and in defects of the body, it is from the influence of those Stars, which are called the Seven, they befall them, and they are governed by them. But there are others who say the opposite of these things,--how that this art is a lie of the Chaldæans, or that Fortune does not exist at all, but it is an empty name; and all things are placed in the hands of man, great and small; and bodily defects and faults happen and befall him by chance. But others say that whatsoever a man doeth,
he doeth of his own will, by the Free-will that has been given to him, and the faults and defects and Karman. evil things which happen to him, he receiveth as a punishment from God. But as for myself, in my humble opinion, it appeareth to me that these three sects are partly true, and partly false. They are true, because men speak after the fashion which they see, and because, also, men see how things happen to them, and mistake; because the wisdom of God is richer than they, which hus established the worlds and created man, and has ordained the Governors, and has given to all things the power which is suitable for each one of them. But I say that God, and the Angels, and the Powers, and the Governors, and the Elements, and men and animals have this power; but all these orders of which I have spoken have not power given to them in everything. For he that is powerful in everything is One; but they have power in some things, and in some things they have no power, as I have said: that the goodness of God may be seen in that in which they have power, and in that in which they have no power they may know that they have a Lord. There is, therefore, Fortune, as the Chaldæans say."
And that everything is not in our own Free-will, that is that Free-will is not absolute, is plainly visible in everyday experience. Fortune also plays its part, but is not absolute, and Nature also. Thus "we men are found to be governed by Nature equally, and by Fortune differently, and by our Free-will each as he wishes."
Fortune and Nature."That which is called Fortune is an order of procession which is given to the Powers and the Elements by God; and according to this procession and order, intelligences [minds, egos] are changed by their coming down to be with the soul, and souls are changed by their coming down to be with the body; and this alteration itself is called the Fortune and the Nativity of this assemblage, which is being sifted and purified, for the assistance of that which by the favour of God and by grace has been assisted, and is being assisted, till the consummation of all. [Compare in the system of Basilides the 'benefitting and being benefitted in turn.'] The body, therefore, is governed by Nature, the soul also suffering with it and perceiving; and the body is not constrained nor assisted by Fortune in all the things which it does individually; for a man does not become a father before fifteen years, nor does a woman become a mother before thirteen years. And in the same manner, also, there is a law for old age; because women become effete from bearing, and are deprived of the natural power of begetting; while other animals which are also governed by their own Nature before those ages which I have specified, not only procreate, but also become too old to procreate, in the same manner as also the bodies of men when they are grown old do not procreate; nor is Fortune able to give them children at that time at which the body has not the Nature to give them. Neither, again, is Fortune able to preserve the body of man in life, without eating and without drinking; nor even when it has meat and drink, to prevent it
from dying, for these and many other things pertain to Nature itself; but when the times and manners of Nature are fulfilled, then comes Fortune apparent among these, and effecteth things that are distinct one from another; and at one time assists Nature and increases, and at another hinders it and hurts; and from Nature cometh the growth and perfection of the body; but apart from Nature and by Fortune come sickness and defects in the body. For Nature is the connection of males and females, and the pleasure of the both heads [sic]; but from Fortune comes abomination and a different manner of connection and all the filthiness and indecency which men do for the cause of connection through their lust. For Nature is birth and children; and from Fortune sometimes the children are deformed; and sometimes they are cast away, and sometimes they die untimely. From Nature there is a sufficiency in moderation for all bodies; and from Fortune comes the want of food, and affliction of the bodies; and thus, again, from the same Fortune is gluttony, and extravagance which is not requisite. Nature ordains that old men should be judges for the young, and wise for the foolish; and that the valiant should be chiefs over the weak, and the brave over the timid. But Fortune causeth that boys should be chiefs over the aged, and fools over the wise; and that in time of war the weak should govern the valiant, and the timid the brave. And know ye distinctly that, whenever Nature is disturbed from its right course, its disturbance is from the The Right and Left. cause of Fortune, because those Heads and Governors, upon whom that alternation is which is called
[paragraph continues] Nativity, are in opposition one to the other. And those of them which are called Right, they assist Nature, and add to its excellency whenever the procession helps them, and they stand in the high places, which are in the sphere, in their own portions; and those which are called Left are evil, and whenever they, too, occupy the places of height, they are opposed to Nature, and not only injure men, but, at different times, also animals, and trees and fruits, and the produce of the year, and the fountains of water, and everything that is in the Nature which is under their control. And on account of these divisions and sects which exist among the Powers, some men have supposed that the world is governed without any superintendence, because they do not know that these sects and divisions and justification and condemnation proceed from that influence which is given in Free-will by God, that those actions also by the power of themselves may either be justified or condemned, as we see that Fortune crushes Nature, so we can also see the Freewill of man repelling and crushing Fortune herself; but not in everything, as also Fortune itself doth not repel Nature in everything; for it is proper that the three things, Nature and Fortune and Free-will, should be maintained in their lives until the procession be accomplished, and the measure and number be fulfilled, as it seemed good before Him who ordained how should be the life and perfection of all creatures, and the state of all Beings and Natures."
Bardaisan thus makes Free-will, Fate, and Nature the three great factors of the karmic law, all
three being ultimately in the hand of God. Each re-acts on each, none is absolute. Nature has to do with body, Fate or Fortune with soul, and Free-will with spirit. None of them is absolute, the absolute being in God alone.
By a strange chance, however, one of the hymns of the great poet of Gnosticism has been preserved to us The Hymn of the Soul. entire; it is now generally admitted that the beautiful "Hymn of the Soul," as it has been called, imbedded in the Syriac form of the apocryphal Acts of Judas Thomas, preserved in the British Museum codex, is almost undoubtedly from the stylus of Bardaisan. Nöldeke and Macke were the first scholars to call attention to the fact. (See Lipsius’ Die apokryphen Apostelgeschichten, i. 299, sqq., 1885). It is a beautiful legend of initiation, and was first translated by Wright (Apocryphal Acts of the Apostles, ii. 238-245; 1871); it has now quite recently (1898) been retranslated by Bevan, using Wright's version as a basis. Since the time of Wright so much work has been done on this "master-piece of religious poetry," as the Cambridge Reader in Arabic justly calls it, that the translation of the pupil is to be preferred to that of the teacher, and Professor Bevan's work must now be considered not only to have superseded Wright's, but to be the best on the subject.
The high probability of the Bardesantist origin of the poem is based on the following considerations: The three main accusations of the orthodox Father Ephraim against Bardaisan, who, he says, taught that there were Seven Essences (Īthyē), are: "(1) That
he denied the resurrection and regarded the separation of the soul from the body as a blessing; (2) that he held the theory of a divine 'Mother' who in conjunction with 'the Father of Life' gave birth to a being called 'the Son of the Living'; (3) that he believed in a number of lesser 'gods,' that is to say, eternal beings subordinate to the supreme God.
"Now, it is remarkable," says Professor Bevan, "that these three 'heresies' all appear distinctly in the Poem before us. There can be no doubt that the Egyptian garb, which the prince puts on as a disguise and casts away as soon as his mission is accomplished, represents the human body. The emphatic declaration that the 'filthy and unclean garb' is left in their country' conveys an unmistakable meaning; it would be difficult, in an allegorical piece, to deny a material resurrection more absolutely."
Since Bardaisan, like all the great Gnostics, believed in reincarnation, such a conception as the resurrection of the same physical body must have been regarded by him as a gross superstition of the ignorant. Such a "proof" of identity of doctrine as is here brought forward could hardly occur to one who has realised the meaning of the doctrine of rebirth.
"The true clothing of the soul, according to the poet, is the ideal form which it feet behind in heaven and will resume after death. [Only after the 'death unto sin'; the Light-robe is not for all.] As for the Father of Life, the Mother, and the Son of the Living, they here figure as the Father 'the King of
kings,' the Mother 'the Queen of the East,' and the Brother 'the next in rank.' Finally the 'lesser gods' appear as 'the kings,' who obey the command of the King of kings."
If the student, in reading this masterpiece of Gnostic poesy, will bear in mind the beautiful Parable of the Prodigal Son, as preserved in the third Synoptic, he will be able to trace the basic similarity of ideas in the outer and inner traditions, and note how the inner expands and explains the outer.
I do not know on what authority this beautiful poem has been called the Hymn of the Soul; there is no authority in the text for the title, and the Gnostic poet had a far more definite theme in mind. He sang of the consummation of the Gnostic life, the crown of victory at the end of the Path; not of any vague generalities but of a very definite goal towards which he was running. He sang of the "wedding garment," the "robe of initiation," so beautifully described in the opening pages of the Pistis Sophia. Thus, then, in most recent translation runs what I will venture to call: