1. Hebrew Bible, Deuteronomy, 9.10, 18.10-18.11, 30.6 (9th cent. BCE - 3rd cent. BCE)
| 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ | 9.10. And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live." |
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2. Hebrew Bible, Exodus, 7.8-7.14, 7.22, 8.1-8.5, 8.7-8.8, 8.14, 9.11 (9th cent. BCE - 3rd cent. BCE)
| 7.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 7.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כָּבֵד לֵב פַּרְעֹה מֵאֵן לְשַׁלַּח הָעָם׃ 7.22. וַיַּעֲשׂוּ־כֵן חַרְטֻמֵּי מִצְרַיִם בְּלָטֵיהֶם וַיֶּחֱזַק לֵב־פַּרְעֹה וְלֹא־שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 8.1. וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָרֶץ׃ 8.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־אַהֲרֹן נְטֵה אֶת־יָדְךָ בְּמַטֶּךָ עַל־הַנְּהָרֹת עַל־הַיְאֹרִים וְעַל־הָאֲגַמִּים וְהַעַל אֶת־הַצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָיִם׃ 8.2. וַיַּעַשׂ יְהוָה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכָל־אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹב׃ 8.2. וַיֵּט אַהֲרֹן אֶת־יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת־אֶרֶץ מִצְרָיִם׃ 8.3. וַיַּעֲשׂוּ־כֵן הַחֲרְטֻמִּים בְּלָטֵיהֶם וַיַּעֲלוּ אֶת־הַצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָיִם׃ 8.4. וַיִּקְרָא פַרְעֹה לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר הַעְתִּירוּ אֶל־יְהוָה וְיָסֵר הַצְפַרְדְּעִים מִמֶּנִּי וּמֵעַמִּי וַאֲשַׁלְּחָה אֶת־הָעָם וְיִזְבְּחוּ לַיהוָה׃ 8.5. וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה הִתְפָּאֵר עָלַי לְמָתַי אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּלְעַמְּךָ לְהַכְרִית הַצֲפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה׃ 8.7. וְסָרוּ הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה׃ 8.8. וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה עַל־דְּבַר הַצְפַרְדְּעִים אֲשֶׁר־שָׂם לְפַרְעֹה׃ 8.14. וַיַּעֲשׂוּ־כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת־הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה׃ 9.11. וְלֹא־יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי־הָיָה הַשְּׁחִין בַּחֲרְטֻמִּם וּבְכָל־מִצְרָיִם׃ | 7.8. And the LORD spoke unto Moses and unto Aaron, saying:" 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’" 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods." 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." 7.14. And the LORD said unto Moses: ‘Pharaoh’s heart is stubborn, he refuseth to let the people go." 7.22. And the magicians of Egypt did in like manner with their secret arts; and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." 8.1. And the LORD said unto Moses: ‘Say unto Aaron: Stretch forth thy hand with thy rod over the rivers, over the canals, and over the pools, and cause frogs to come up upon the land of Egypt.’" 8.2. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt." 8.3. And the magicians did in like manner with their secret arts, and brought up frogs upon the land of Egypt." 8.4. Then Pharaoh called for Moses and Aaron, and said: ‘Entreat the LORD, that He take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto the LORD.’" 8.5. And Moses said unto Pharaoh: ‘Have thou this glory over me; against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?’" 8.7. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.’" 8.8. And Moses and Aaron went out from Pharaoh; and Moses cried unto the LORD concerning the frogs, which He had brought upon Pharaoh." 8.14. And the magicians did so with their secret arts to bring forth gnats, but they could not; and there were gnats upon man, and upon beast." 9.11. And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians." |
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3. Hebrew Bible, Genesis, 41.8, 41.24 (9th cent. BCE - 3rd cent. BCE)
| 41.8. וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃ 41.24. וַתִּבְלַעְןָ הָשִׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל־הַחַרְטֻמִּים וְאֵין מַגִּיד לִי׃ | 41.8. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh." 41.24. And the thin ears swallowed up the seven good ears. And I told it unto the magicians; but there was none that could declare it to me.’" |
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4. Hebrew Bible, Leviticus, 19.23 (9th cent. BCE - 3rd cent. BCE)
| 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ | 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." |
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5. Hebrew Bible, Numbers, 23.23 (9th cent. BCE - 3rd cent. BCE)
| 23.23. כִּי לֹא־נַחַשׁ בְּיַעֲקֹב וְלֹא־קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה־פָּעַל אֵל׃ | 23.23. For there is no enchantment with Jacob, Neither is there any divination with Israel; Now is it said of Jacob and of Israel: ‘What hath God wrought! ’" |
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6. Hebrew Bible, 1 Samuel, 16.14-16.23 (8th cent. BCE - 5th cent. BCE)
| 16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15. וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16. יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17. וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃ 16.21. וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22. וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃ 16.23. וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃ | 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him." 16.15. And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee." 16.16. Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well." 16.17. And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me." 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him." 16.19. So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep." 16.20. And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul." 16.21. And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer." 16.22. And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes." 16.23. And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him." |
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7. Hebrew Bible, 2 Kings, 17.17, 21.6, 23.10 (8th cent. BCE - 5th cent. BCE)
| 17.17. וַיַּעֲבִירוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ וַיִּתְמַכְּרוּ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃ 21.6. וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃ | 17.17. and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and gave themselves over to do that which was evil in the sight of the LORD, to provoke Him;" 21.6. And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him." 23.10. And he defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech." |
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8. Hebrew Bible, Isaiah, 8, 47 (8th cent. BCE - 5th cent. BCE)
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9. Hebrew Bible, Joshua, 5.3-5.5 (8th cent. BCE - 5th cent. BCE)
| 5.3. וַיַּעַשׂ־לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת־בְּנֵי יִשְׂרָאֵל אֶל־גִּבְעַת הָעֲרָלוֹת׃ 5.4. וְזֶה הַדָּבָר אֲשֶׁר־מָל יְהוֹשֻׁעַ כָּל־הָעָם הַיֹּצֵא מִמִּצְרַיִם הַזְּכָרִים כֹּל אַנְשֵׁי הַמִּלְחָמָה מֵתוּ בַמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרָיִם׃ 5.5. כִּי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָלוּ׃ | 5.3. And Joshua made him knives of flint, and circumcised the children of Israel at Gibeath-ha-araloth." 5.4. And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt." 5.5. For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised." |
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10. Hebrew Bible, 2 Chronicles, 33.6 (5th cent. BCE - 3rd cent. BCE)
| 33.6. וְהוּא הֶעֱבִיר אֶת־בָּנָיו בָּאֵשׁ בְּגֵי בֶן־הִנֹּם וְעוֹנֵן וְנִחֵשׁ וְכִשֵּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃ | 33.6. He also made his children to pass through the fire in the valley of the son of Hinnom; and he practised soothsaying, and used enchantments, and practised sorcery, and appointed them that divined by a ghost or a familiar spirit; he wrought much evil in the sight of the LORD, to provoke Him." |
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11. Hebrew Bible, Zechariah, 3.8 (5th cent. BCE - 4th cent. BCE)
| 3.8. שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃ | 3.8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot." |
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12. Hebrew Bible, Daniel, 1.10, 1.20, 2.2, 2.10, 2.27, 4.4, 4.6, 5.11 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. עָנֵה דָנִיֵּאל וְאָמַר לֶהֱוֵא שְׁמֵהּ דִּי־אֱלָהָא מְבָרַךְ מִן־עָלְמָא וְעַד־עָלְמָא דִּי חָכְמְתָא וּגְבוּרְתָא דִּי לֵהּ־הִיא׃ 2.2. וַיֹּאמֶר הַמֶּלֶךְ לִקְרֹא לַחַרְטֻמִּים וְלָאַשָּׁפִים וְלַמְכַשְּׁפִים וְלַכַּשְׂדִּים לְהַגִּיד לַמֶּלֶךְ חֲלֹמֹתָיו וַיָּבֹאוּ וַיַּעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 2.27. עָנֵה דָנִיֵּאל קֳדָם מַלְכָּא וְאָמַר רָזָה דִּי־מַלְכָּא שָׁאֵל לָא חַכִּימִין אָשְׁפִין חַרְטֻמִּין גָּזְרִין יָכְלִין לְהַחֲוָיָה לְמַלְכָּא׃ 4.4. בֵּאדַיִן עללין [עָלִּין] חַרְטֻמַיָּא אָשְׁפַיָּא כשדיא [כַּשְׂדָּאֵי] וְגָזְרַיָּא וְחֶלְמָא אָמַר אֲנָה קֳדָמֵיהוֹן וּפִשְׁרֵהּ לָא־מְהוֹדְעִין לִי׃ 4.6. בֵּלְטְשַׁאצַּר רַב חַרְטֻמַיָּא דִּי אֲנָה יִדְעֵת דִּי רוּחַ אֱלָהִין קַדִּישִׁין בָּךְ וְכָל־רָז לָא־אָנֵס לָךְ חֶזְוֵי חֶלְמִי דִי־חֲזֵית וּפִשְׁרֵהּ אֱמַר׃ 5.11. אִיתַי גְּבַר בְּמַלְכוּתָךְ דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּהּ וּבְיוֹמֵי אֲבוּךְ נַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה כְּחָכְמַת־אֱלָהִין הִשְׁתְּכַחַת בֵּהּ וּמַלְכָּא נְבֻכַדְנֶצַּר אֲבוּךְ רַב חַרְטֻמִּין אָשְׁפִין כַּשְׂדָּאִין גָּזְרִין הֲקִימֵהּ אֲבוּךְ מַלְכָּא׃ | 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’" 1.20. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his realm." 2.2. Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came and stood before the king." 2.10. The Chaldeans answered before the king, and said: ‘There is not a man upon the earth that can declare the king’s matter; forasmuch as no great and powerful king hath asked such a thing of any magician, or enchanter, or Chaldean." 2.27. Daniel answered before the king, and said: ‘The secret which the king hath asked can neither wise men, enchanters, magicians, nor astrologers, declare unto the king;" 4.4. Then came in the magicians, the enchanters, the Chaldeans, and the astrologers; and I told the dream before them; but they did not make known unto me the interpretation thereof." 4.6. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret causeth thee trouble, tell me the visions of my dream that I have seen, and the interpretation thereof." 5.11. there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and astrologers;" |
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13. New Testament, Luke, 11.20 (1st cent. CE - 1st cent. CE)
| 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. |
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14. Papyri, Papyri Graecae Magicae, 4.2535-4.2538 (3rd cent. CE - 4th cent. CE)
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15. Augustine, The City of God, 10.8, 12.3-12.4 (4th cent. CE - 5th cent. CE)
| 10.8. I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God's promises which He made to Abraham thousands of years ago, that in his seed all the nations of the earth should be blessed. Genesis 18:18 For who can but marvel that Abraham's barren wife should have given birth to a son at an age when not even a prolific woman could bear children; or, again, that when Abraham sacrificed, a flame from heaven should have run between the divided parts; or that the angels in human form, whom he had hospitably entertained, and who had renewed God's promise of offspring, should also have predicted the destruction of Sodom by fire from heaven; Genesis xviii and that his nephew Lot should have been rescued from Sodom by the angels as the fire was just descending, while his wife, who looked back as she went, and was immediately turned into salt, stood as a sacred beacon warning us that no one who is being saved should long for what he is leaving? How striking also were the wonders done by Moses to rescue God's people from the yoke of slavery in Egypt, when the magi of the Pharaoh, that is, the king of Egypt, who tyrannized over this people, were suffered to do some wonderful things that they might be vanquished all the more signally! They did these things by the magical arts and incantations to which the evil spirits or demons are addicted; while Moses, having as much greater power as he had right on his side, and having the aid of angels, easily conquered them in the name of the Lord who made heaven and earth. And, in fact, the magicians failed at the third plague; whereas Moses, dealing out the miracles delegated to him, brought ten plagues upon the land, so that the hard hearts of Pharaoh and the Egyptians yielded, and the people were let go. But, quickly repenting, and essaying to overtake the departing Hebrews, who had crossed the sea on dry ground, they were covered and overwhelmed in the returning waters. What shall I say of those frequent and stupendous exhibitions of divine power, while the people were conducted through the wilderness?- of the waters which could not be drunk, but lost their bitterness, and quenched the thirsty, when at God's command a piece of wood was cast into them? of the manna that descended from heaven to appease their hunger, and which begot worms and putrefied when any one collected more than the appointed quantity, and yet, though double was gathered on the day before the Sabbath (it not being lawful to gather it on that day), remained fresh? of the birds which filled the camp, and turned appetite into satiety when they longed for flesh, which it seemed impossible to supply to so vast a population? of the enemies who met them, and opposed their passage with arms, and were defeated without the loss of a single Hebrew, when Moses prayed with his hands extended in the form of a cross? of the seditious persons who arose among God's people, and separated themselves from the divinely-ordered community, and were swallowed up alive by the earth, a visible token of an invisible punishment? of the rock struck with the rod, and pouring out waters more than enough for all the host? of the deadly serpents' bites, sent in just punishment of sin, but healed by looking at the lifted brazen serpent, so that not only were the tormented people healed, but a symbol of the crucifixion of death set before them in this destruction of death by death? It was this serpent which was preserved in memory of this event, and was afterwards worshipped by the mistaken people as an idol, and was destroyed by the pious and God-fearing king Hezekiah, much to his credit. 12.3. In Scripture they are called God's enemies who oppose His rule, not by nature, but by vice; having no power to hurt Him, but only themselves. For they are His enemies, not through their power to hurt, but by their will to oppose Him. For God is unchangeable, and wholly proof against injury. Therefore the vice which makes those who are called His enemies resist Him, is an evil not to God, but to themselves. And to them it is an evil, solely because it corrupts the good of their nature. It is not nature, therefore, but vice, which is contrary to God. For that which is evil is contrary to the good. And who will deny that God is the supreme good? Vice, therefore, is contrary to God, as evil to good. Further, the nature it vitiates is a good, and therefore to this good also it is contrary. But while it is contrary to God only as evil to good, it is contrary to the nature it vitiates, both as evil and as hurtful. For to God no evils are hurtful; but only to natures mutable and corruptible, though, by the testimony of the vices themselves, originally good. For were they not good, vices could not hurt them. For how do they hurt them but by depriving them of integrity, beauty, welfare, virtue, and, in short, whatever natural good vice is wont to diminish or destroy? But if there be no good to take away, then no injury can be done, and consequently there can be no vice. For it is impossible that there should be a harmless vice. Whence we gather, that though vice cannot injure the unchangeable good, it can injure nothing but good; because it does not exist where it does not injure. This, then, may be thus formulated: Vice cannot be in the highest good, and cannot be but in some good. Things solely good, therefore, can in some circumstances exist; things solely evil, never; for even those natures which are vitiated by an evil will, so far indeed as they are vitiated, are evil, but in so far as they are natures they are good. And when a vitiated nature is punished, besides the good it has in being a nature, it has this also, that it is not unpunished. For this is just, and certainly everything just is a good. For no one is punished for natural, but for voluntary vices. For even the vice which by the force of habit and long continuance has become a second nature, had its origin in the will. For at present we are speaking of the vices of the nature, which has a mental capacity for that enlightenment which discriminates between what is just and what is unjust. 12.4. But it is ridiculous to condemn the faults of beasts and trees, and other such mortal and mutable things as are void of intelligence, sensation, or life, even though these faults should destroy their corruptible nature; for these creatures received, at their Creator's will, an existence fitting them, by passing away and giving place to others, to secure that lowest form of beauty, the beauty of seasons, which in its own place is a requisite part of this world. For things earthly were neither to be made equal to things heavenly, nor were they, though inferior, to be quite omitted from the universe. Since, then, in those situations where such things are appropriate, some perish to make way for others that are born in their room, and the less succumb to the greater, and the things that are overcome are transformed into the quality of those that have the mastery, this is the appointed order of things transitory. of this order the beauty does not strike us, because by our mortal frailty we are so involved in a part of it, that we cannot perceive the whole, in which these fragments that offend us are harmonized with the most accurate fitness and beauty. And therefore, where we are not so well able to perceive the wisdom of the Creator, we are very properly enjoined to believe it, lest in the vanity of human rashness we presume to find any fault with the work of so great an Artificer. At the same time, if we attentively consider even these faults of earthly things, which are neither voluntary nor penal, they seem to illustrate the excellence of the natures themselves, which are all originated and created by God; for it is that which pleases us in this nature which we are displeased to see removed by the fault - unless even the natures themselves displease men, as often happens when they become hurtful to them, and then men estimate them not by their nature, but by their utility; as in the case of those animals whose swarms scourged the pride of the Egyptians. But in this way of estimating, they may find fault with the sun itself; for certain criminals or debtors are sentenced by the judges to be set in the sun. Therefore it is not with respect to our convenience or discomfort, but with respect to their own nature, that the creatures are glorifying to their Artificer. Thus even the nature of the eternal fire, penal though it be to the condemned sinners, is most assuredly worthy of praise. For what is more beautiful than fire flaming, blazing, and shining? What more useful than fire for warming, restoring, cooking, though nothing is more destructive than fire burning and consuming? The same thing, then, when applied in one way, is destructive, but when applied suitably, is most beneficial. For who can find words to tell its uses throughout the whole world? We must not listen, then, to those who praise the light of fire but find fault with its heat, judging it not by its nature, but by their convenience or discomfort. For they wish to see, but not to be burnt. But they forget that this very light which is so pleasant to them, disagrees with and hurts weak eyes; and in that heat which is disagreeable to them, some animals find the most suitable conditions of a healthy life. |
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