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Because by the grace of God we spoke to you
yesterday of the subject of faith, which our blessed Fathers wrote for our
instruction according to the words of the Divine Books, in order to initiate us,
in accordance with the doctrine of our Lord, in the name of the Father and of
the Son and of the Holy Spirit— it is fitting that we should speak to-day of the
necessary things concerning the prayer which was taught by our Lord, and which
they made to follow the words of the Creed, so that it should be learnt and kept
in memory by those who come near to the faith of baptism. Our Lord also, after
having said: "Go you, therefore, and teach all nations, baptising them in the
name of the Father, and of the Son, and of the Holy Spirit," added: And teach
them to observe all things I have commanded you." He showed in this that,
alongside the doctrine of religion and the right knowledge, we should endeavour
to harmonise our lives with the Divine commandments. They added to the words of
the Creed the prayer which our Lord taught in short terms to His disciples,
because it contains the teaching for good works, in a sufficient manner. Every
prayer contains teaching of good works to any one who cares to think attentively
of duty, because we wish our works to be that which we ask in our prayer that
they should be. He who cares, therefore, for perfection and is anxious to do the
things that are pleasing to God, will pay |2 more attention to
prayer than any other thing, and he who does not care for any virtue and is not
anxious to do the things that are pleasing to God, it is clear that he will show
also no interest in prayer.
As we are pleased at all times to meet, and to
deal and converse with, a person whom we love most, and as we do not care to
meet or to speak to people whom we do not love, so those who possess God in
their mind and are very anxious to do the things that please Him are wont to
make use of frequent prayers, because they believe that they work and converse
with Him when they pray. He, therefore, who despises Divine things and cares for
other things is not anxious to pray. This is the reason why the blessed Paul
orders us to pray always so that by the frequency of prayer we should implant in
us the love of God and the zeal for the things that please Him.
This is the reason why our Lord also, who was
man by sight and by nature, and who put in practice this mode of life and good
works, showed great zeal for prayer; and because He was busy in day-time with
teaching the things that were necessary, He devoted the hours of His night to
the work of prayer. He used to go to lonely places in order to teach that it is
necessary for the one who prays to be free from every care, so that he might
extend the sight of his soul towards God and contemplate Him, and not be drawn
to any other thing. He chose His times and places so that He might attract us
and save us from all the disquietude by which the soul is disturbed and
agitated, and sometimes involuntarily distracted from the subject it has in
mind.
Because He used to do these things in this way,
as the blessed Luke said, His disciples came and asked Him how it was fitting to
pray, since John had also taught his disciples; and He taught perfection
conveniently in the short words of prayer, which He uttered, saying: "After this
manner, therefore, pray you:
"Our Father who is in heaven, hallowed be Your
name, Your kingdom come, Your will be done as in heaven so in earth.
|3 Give us to-day our necessary bread, and forgive us our debts
and our sins as we have forgiven our debtors. And lead us not into temptation
but deliver us from evil, for Yours is the Kingdom, and the power, and the glory
now, always, and for ever and ever. Amen."
He made use of these short words as if to say
that prayer does not consist so much in words as in good works, love and zeal
for duty. Indeed, any one who is inclined to good works, all his life must needs
be in prayer, which is seen in his choice of these good works. Prayer is by
necessity connected with good works, because a thing that is not good to be
looked for is not good to be prayed for. More wicked than death by stoning is
death, which would come to us if we asked God to grant us things which
contradict His commandments. He who offers such prayers incites God to wrath
rather than to reconciliation and mercy. A true prayer consists in good works,
in love of God, and diligence in the things that please Him. He who is intent on
these things and whose mind contemplates them, prays without hindrance always,
and at all times, whenever he does the things that please (God). To such a one
invocations of prayers are always needful, because it is fitting for him who
strives after good things to ask God to help him in these same things after
which he is striving, in order that all his life might be in accordance with
God's will. And it is known that such a one will have his prayers answered,
because it is impossible that he who is diligent in the Divine commandments and
acts according to them and does not break them, should not assuredly receive
help from Him who enacted them; it is likewise clear beforehand that he who
leads a life that is not in harmony with them, will not receive any help from
prayer, since he is caring for things which do not please God and asking for
such things as he himself chose to do all his life.
This is the reason why our Lord also taught us,
as the blessed Luke said, not to faint in praying, and by means of a parable
instructed us about it. He said: "There was in a city a judge which feared not
God, neither regarded man. And a widow |4 who was being injured
by a man who was stronger than she was, came to him incessantly and asked him
for the cessation of the injustice that was done to her. He postponed her (case)
for a long time, but at the end he was overcome by the persistence of the woman,
who was urging on him to take up her case and deliver her from the tyrant, who
was doing injustice to her and who was stronger than she was." And He added
this: "Hear what the unjust judge said: Because this widow troubles me I will
avenge her lest by her continual coming she weary me. And shall not God avenge
His own elect which cry day and night to Him, though He bear long with them "?
Because those who strive after perfection have
unceasing molestation from the urges of nature, from the promptings of the
demons, and from daily happenings which often cause many to stumble and deviate
from the path of duty, they have a constant struggle in this world; and in order
that they might not think that God had forsaken them, from the fact that they
have not a moment of rest from their daily struggle, He did well to allude to an
unjust judge, so that by a comparison with him, He might confirm the fact that
it is not possible that God should forsake those who chose to do good things.
Indeed, if that tyrant who had not the smallest care for justice, and did not
fear God and regard man, was overcome by the troublesome persistence of the
woman and did his duty and avenged her, without hope of reward, against the man
who was acting unjustly towards her, now do you think that God, who is so
merciful and compassionate, who did everything for our salvation and
deliverance, and who does not bear to forsake even those who sin, will forsake
those who strive after good things and are diligent in things that please Him?
Indeed, it is not because He forsakes them that He permits them to be beset by
tribulations and daily temptations, which they are forced to endure against
their will, either from the promptings of natural passions or from the weakness
which is inherent in them and because of which they are often drawn against
their will towards things that are not laudable, and have to endure a great
fight against the demons, as they are constantly |5 compelled
to struggle against the passions which arise from natural happenings.
The benefits that are promised to them because
of these tribulations are no ordinary ones, and He fulfils their desires and
makes them worthy of His great Providence. He permits them to endure
tribulations and afflictions in this world in order that, because of them, they
may receive eternal and ineffable gifts.
This is the reason why here also He uttered the
above words to the disciples who had asked Him how to pray, as if He had said to
them: If you care for prayer know that it is not performed by words but by the
choice of a virtuous life and by the love of God and diligence in one's duty. If
you are zealous in these things you will be praying all your life, and from your
good will towards them and your choice of them you will acquire a great desire
for prayer, and will undoubtedly also know what to ask (in it). If you chose
(the path of) duty, you will not be induced to ask for things that lie outside
it, as you will not be willing to ask for things in which you have no interest.
Your interest being in virtues after which you are striving, it is evident that
you will offer to God prayers that are consonant with them. If you live thus and
ask also of Him in this wise with all fervour, you know that you will receive.
Hear now in short words which are the things in
which you have to show diligence, the works and the mode of life which are
required of you, the things in which you have to persevere, and those for which
you have to offer prayers and in which your demands will undoubtedly be
answered:
The evangelist said that "as He was praying in a
certain place, when He ceased, one of His disciples said to Him, Lord, teach us
to pray, as John also taught his disciples. And He said to them, when you pray,
say, Our Father which are in heaven hallowed be Your name." The sentence "as He
was praying in a certain place" is similar to that which the same evangelist
uses in another passage: "It came to pass in those days that He went out into a
mountain to pray, and continued all night in prayer to God." The sentence "in a
certain place" means, |6 therefore, that He was offering prayer
in a place which was quiet and free from the noise of men. When the disciples
saw Him that He was praying with eagerness, they understood that this was not an
ordinary thing but that it was a matter of more importance than any other, and
they, therefore, asked Him that they should learn how to pray as John had also
taught his disciples. He then pronounced to them the above words of prayer, as
if meaning to say: if you are eager to pray, you should clearly know the things
which you have to say to God and be careful about the things that are to be
asked of Him.
What are you then to say when you pray, and what
are the things in which you have to show care?:
Our Father who is in heaven.
Before everything else you should learn what you
were and what is the nature and the measure of the gift that you received from
God. The things that have happened to you are greater than those that happened
to the children of men that were before you. Such a thing will happen through Me
to those who believe in Me and choose My discipleship, as they will be much
higher than those who were working under the law of Moses, because that first
law, which was given from Mount Sinai, gave birth to servitude, and both itself
and its children worked in servitude. Indeed, all those who were under the law
of the commandments were slaves. They received orders how they were to conduct
themselves, and through the punishment of death that none of them could escape
they were bound
1 to the transgression of the law. As to you, you have received through Me
the grace of the Holy Spirit whereby you have obtained adoption of sons and
confidence to call God, Father. You have not received the Spirit in order to be
again in servitude and fear but to be worthy of the Spirit of adoption of sons
through which you call God, Father, with confidence. From this you have obtained
conversation in Jerusalem which is above and have been worthy of that life of
freedom which will be the lot of those who, in the |7
resurrection, will become immortal and immutable, and will live in heaven in
such a nature.
If, therefore, there is this difference between
you and those who were under the law—in the sense that the "letter, which is the
law, kills," and thus brought punishment of death from which there was no escape
on those who transgressed it, and in the sense that it is "the Spirit that gives
life" and will make you immortal and immutable through the resurrection—it is
fitting that you should know before anything else the nature of the works,
worthy of this freedom, which you should possess. Those who live in the Spirit
of God are the children of God, while those who are under the law have only
received a mere name of children: "I have said, You are gods, and all of you
children of the Most High, but you shall die like men."
Those who have received the Holy Spirit by whom
they necessarily expect immortality, while still in this world, it is fitting
that they should live in the Spirit, resign themselves to the Spirit and possess
a mind worthy of the freedom of men led by the Holy Spirit, and that they should
also flee from all the works of sin and acquire a conduct that is in harmony
with the citizenship of the heavenly abode.
This is the reason why I do not teach you to say
our Lord and our God, although it is evident that you ought to know that He is
God, Lord and Maker of everything and of you also, and that it is He who will
transfer you to the delight of these benefits. I order you to call Him our
Father, so that when you have been made aware of your freedom and of the honour
in which you have participated and the greatness which you have acquired— things
by which you are called the sons of the Lord of all and your own Lord—you will
act accordingly till the end. I do not wish you to say my Father but our Father,
because He is a Father common to all in the same way as His grace, from which we
received adoption of sons, is common to all. In this way you should not only
offer congruous things to God, but you should also possess and keep fellowship
with one another, because you are brothers and under the hand of one Father.
|8
I added who is in heaven, so that the figure of
the life in heaven, to which it has been granted to you to be transferred, might
be drawn before your eyes. When you have received the adoption of sons, you will
dwell in heaven, and this abode is fit for the sons of God.
What ought those who think in this way to do?:
Hallowed be Your name.
Before everything else you should do the things
that redound to the glory of God your Father. The very one who said in another
passage: "Let your light so shine before men that they may see your good works
and glorify your Father which is in heaven," said also here: "Hallowed be Your
name," as if He were saying: you should strive to do the things by which the
name of God will be glorified by all men, while contemplating in amazement His
mercy and His grace which have been poured upon you, and thinking that He did
not make you His children to no purpose, but that in His mercy He granted you
the Spirit, so that you might increase in virtue and do the work of those who
were found worthy to call God their Father. As when we do ungodly works we give
rise to blasphemy (by others), because all the outsiders who see us doing these
ungodly works will say about us that we are unworthy to be children of God—so
also when we do good works we corroborate the fact that we are children of God,
worthy of the freedom of our Father, and show that we have been well educated
and that we are living a life worthy of our Father. In order to impede such a
blasphemy from being uttered, and in order that there might be praise from the
mouth of all men to God who brought you up to such a greatness, strive to do the
things that effect this:
Your kingdom come.
He did well to add this (sentence) to the
preceding one. It is right for those who have been called to the Kingdom of
Heaven in the adoption of sons, and who expect to dwell in heaven with Christ
when, as the blessed Paul said: "we shall be caught up |9 in
the clouds to meet the Lord in the air, and so shall we ever be with the
Lord"—to think of things which are worthy of that Kingdom, to do the things that
are congruous to the heavenly citizenship, to consider the earthly things small
and believe them to be below their dignity to speak and think of them. No one
who is so placed as to live in the court of a king, and is considered worthy to
see him always and converse with him, will go and wander in the bazaars and inns
and such like, but will have intercourse only with those who always frequent the
places where he is. In this same way, we who are called to the Kingdom of
Heaven, are not allowed to relinquish our fellowship with it or with the things
that suit the citizenship therein, and busy ourselves with the commerce of this
world in which there is much evil trading and unholy work.
How could this be effected, and how should we do
the things that are commensurate with the freedom of our Father, and how should
we pursue heavenly citizenship, and how should we do the things which engender
great praise to the name of God?:
Your will be done as in heaven so in earth.
(This will happen) if in this world we strive as
much as possible to imitate the life which we shall live in heaven, because
heaven contains nothing that is contrary to God, as sin will be abolished and
the power of the demons will cease, and, in short, all things that fight against
us will be destroyed. When all earthly things have ceased to exist, we shall
rise from the dead and dwell in heaven in an immortal and immutable nature. We
will do the will of God better than in anything else by wishing and acting as
God wishes, and by thinking of things belonging to heaven, where there will be
no power and no passion which will incite us against the will of God.
In this world we ought to persevere as much as
possible in the will of God and not to will or do things that are against
|10 Him. As we believe that the will of God reigns in heaven,
so it should also hold sway in earth; and in the same way as it shall be in
heaven, it is right for us not to do now the smallest act which by our will or
our thought would contradict that will. This, however, is not possible as long
as we are in our mortal and changeable nature, but we must turn our will away
from the passions that are contrary (to the will of God) and not listen to them
in any way, and do that which the blessed Paul commanded in saying: "Be not
conformed to this world, but be you transformed by the renewing of your mind,
that you may prove what is that good, and acceptable, and perfect will of God."
He does not command that passions should not beset us, but that we should not be
conformed to things that will surely vanish with this world, and that the will
of our soul should not be conformed to the ways of acting of this world.
Let us strive against all happenings whether
painful or joyful, sublime or abject, in one word in any capacity high or low,
which are capable more than others to lead us astray towards harmful thoughts
and to divert our mind from good will, and let us be careful not to let our love
fall on them, but let us strengthen our thoughts with daily improvements and
cast away from us the injurious insinuations that come to us from the passions
of this world, and bend our will day by day towards virtues, in our search for
the things which are pleasing to God. We should only consider as unqualified
good that which is pleasing to God, and endeavour in everything to spurn the
pleasures of this world. We should also bear the tribulations that befall us,
place the will of God before everything, and consider ourselves happy when we
act thus, even if all the afflictions of this world should surround us. If we do
not act in this way we shall be more wretched than all men, even if we are
prosperous in all earthly things.
In the above short words, our Lord taught us,
therefore, perfection of works, and ordered those who follow Him to strive after
good works, think of the heavenly life, despise all that is found in this world
and endeavour to imitate as much as possible the things of the next world; and
He wished them to ask these |11 things of God till the end.
And because we ought to possess a healthy mind and a true love for all these
things, and because we know that we are not able to do anything without the help
of God, He rightly ordered us to do these things by way of prayer, so that we
might approach them with perfect love and persevere ardently and zealously in
asking them of God as good and useful things, which will not come to us even if
we chose them and wished to have them myriads of times, if God does not help us
in them. They will surely come to us, however, if first we choose them and ask
them of God.
The blessed Luke added many things to the prayer
said by Christ our Lord, in order to confirm the fact that things asked by those
who pray will surely be granted. And because He wished to invite us to imitate
the world to come, in which when we dwell, we shall always be high above the
earthly things and shall never be in need of anything, and in order that He
might not be believed that He was ordering a thing that was impossible for men
who are mortal by nature and are in need of many things in this world, in that
He was asking them to imitate an immortal life—He added:
Give us to-day our necessary bread.
It is as if He had said: I wish you to look at
things belonging to the next world, and while you are in this world to arrange
your life as much as possible as if you had been for a long time in the next
world, not that you should not eat or drink or make use of the necessities of
life, but in the sense that your choice (of the next world) is good, that you
love it and constantly think of it. As to the things belonging to this world, I
allow you to make use of such of them as are necessary; and you should not ask
nor strive to have more than this use. That which the blessed Paul implies: "And
having food and raiment let us be therewith content," our Lord called here
"bread," and by it He alludes to a thing which is indispensable. Indeed, bread
is considered to be more necessary for the maintenance and sustenance of this
earthly life than anything else. He means by "to-day" now, |12
as we are in "to-day" and not in "to-morrow." We are in "to-day" as long as we
are in it, although we might see to-morrow.
Holy Writ calls to-day a thing that exists now
and is near, as the blessed Paul puts it: "To-day if you will hear his voice,
harden not your hearts as in the provocation, but exhort yourselves daily while
you call it to-day." As if one had said: as long as we are in this world let us
always suppose that we hear this word which every day impresses our mind with an
identical sound, and let us awaken our soul and raise it for the amelioration of
our conduct, the rejection of vices and exhortation to virtues; and let us
progress day by day as long as we are in this world in which there is time for
amelioration and repentance, because when we have left it the time for
repentance and amelioration will have passed away from us, and the time of
judgment will have arrived. Our Lord said here: "Give us to-day our necessary
bread," in the sense of the necessary food of which we are in need as long as we
are in this world, and He did not prohibit nor did He forbid the food, drink and
raiment which are necessary to the sustenance of the body. It is not blameworthy
to ask of God that which is necessary to us, and that of which we are allowed to
make use when we have it, and that which is not considered blameworthy to
receive from others. Indeed, how can one consider blameworthy the use of a thing
which we are permitted to ask of God, as necessary for keeping and sustaining
(human) nature?
He calls "bread," therefore, that which is
necessary for the sustenance of (human) nature. He used the expression "which is
necessary to us in the sense of "according to our nature," that is to say that
which is useful and necessary to nature and its sustenance, and which has been
ordained by the Creator as a thing that we must necessarily have for food. It is
not advisable for those who wish to strive after perfection to possess and hoard
things which are beyond the domain of the necessities of life. He rightly
alluded, therefore, in prayer to the necessities of life |13
by the words "which is necessary," that is to say, a thing that is useful and
necessary to our nature. As to "to-day," it means that since those necessities
of life are established by the Creator for the sustenance of (human) nature, it
is lawful to ask them and make use of them, but that no one is allowed to ask of
God and zealously endeavour to possess more than these necessary things. Indeed,
all things that are not necessary for our sustenance and for our food in this
world, if amassed by us, will go to others, and will be of no use to the one who
had managed them or to the one who had striven to collect and possess them. They
even go to others after his death, not by his will. And because our Lord
completely disregarded the care for superfluous things, and because He did not
forbid the use of the things which are necessary for our sustenance but, on the
contrary, ordered us to ask them of God, He added:
And forgive us our debts.
In the first sentences He laid down the
principles of perfection and of blameless conduct, and by the addition "give us
this day our necessary bread" He limited our cares to that which is necessary;
and because however much we strive after perfection it is impossible for us to
be always without sins—as we are compelled to fall involuntarily into many,
owing to the weakness of our nature —He found a quick remedy for them in the
request for forgiveness. It is as if He had said: If you are eager to do good
and strive after it, and if you are unwilling to pray for superfluous things but
only (wish to possess) those which are necessary for sustenance, you should have
confidence that you will receive forgiveness of the sins which you may have
involuntarily committed. It is evident that the one who had striven after good
things and had been eager to avoid ungodly things has only fallen involuntarily.
Indeed, how could a man who hates bad things and desires good things have
stumbled voluntarily? It is clear that such a one will undoubtedly receive
forgiveness of those sins that were involuntarily committed by him.
|14
And He added:
As we have forgiven our debtors.
He shows that we must have confidence that we
shall receive forgiveness of our (sins) if we do the same, according to our
power, to those who trespass against us. In case we have chosen good and are
pleased with it, but by accident we trespass in many things against God and man,
He found a convenient remedy for both sins in the fact that if we forgive those
who trespass against us we have confidence that we will undoubtedly receive, in
the same way, forgiveness of our trespasses from God. As when we ourselves
trespass we rightly prostrate ourselves, beseech God and ask forgiveness of Him,
so also we have to forgive those who trespass against us and apologise to us;
and we should also receive affectionately those who have sinned against us or
injured us in any way. It is evident that if we do not consider that those who
have been sinned against or injured have to forgive those who have sinned
against them—if they repent and ask forgiveness of them for the wrong they have
done —the same thing would happen to them from those who have been sinned
against, when they wish to pray to God. Our Lord clearly ordered us to ask
forgiveness as we also forgave those who had trespassed against us.
And because we are in this world assailed by
many afflictions dealing with sickness of the body, evil deeds of men and many
other things which irritate us and annoy us to the extent that sometimes our
soul is so perturbed by thoughts that it is tempted to throw away from it the
love of virtues, He rightly added:
And lead us not into temptation,
so that we may be saved from temptations in the
measure of our power, but if these should assail us let us do our utmost to bear
with fortitude the afflictions which we had not expected. Before everything we
must pray to God that no temptation should come near us, but if we should be led
into it let us bear it with courage and pray that it should come speedily to an
end. It is |15 well known that in this world many tribulations
disturb our mind in different ways; even a long and severe illness of the body
has thrown into great confusion those who were affected by it, and the
inordinate impulses of the body have involuntarily made us stumble and stray
away from the path of duty, and beautiful faces suddenly seen have kindled the
passion found in our nature. There are other things which assail us on
unexpected occasions and involuntarily and strongly divert our choice and our
mind from good things to ungodly things. This is especially the case with the
opinions of unholy and contumelious men who are eager to do evil, because those
(opinions) are very apt to divert us in one way or another from a thing with
which we were pleased. They can even do that to a person who has a great zeal
for perfection. It would be all the more painful if those who acted against us
in this way belonged to the household of the faith. Against them our Lord said:
"Whoso shall offend one of these little ones which believe in me, it were better
for him that a millstone were hanged about his neck and that he were drowned in
the depth of the sea." He said this about the obstinate people amongst us, and
He threatened them with severe punishment if by their contumely and wickedness
they endeavour to divert from the path of duty those who are humble and pure. He
calls "to offend" the act of injuring by wickedness and obstinacy those who for
the sake of perfection strive to lead a humble and pure life. Because of all
this, after He had said, "And lead us not into temptation," He added:
But deliver us from evil,
because the wicked Satan injures us much in all
the above things, as he endeavours in different ways to do things through which
he thinks that he is able to divert us from our love and choice of duty.
Our Lord embodied perfection of works in the
above words of prayer and taught us clearly how we are to be, in what we are to
be diligent, from what we have to flee, and what to ask of God. And our blessed
Fathers who thought that, together with the |16 right teaching
and the true faith, we ought also to strive after a good life and good works,
ordered this prayer for those who draw near to the gift of baptism so that side
by side with an accurate doctrine concerning the creed of the faith they might
through prayer so order our life as to possess that perfection which is required
of those who receive the gift of baptism, and through which they are counted in
the number of the citizens of the heavenly life, while still on this earth.
Endeavour now to keep clearly in your mind the
things which you have learnt in short words from the Lord's prayer, and meditate
upon them with diligence in order that, while still in this world and far from
the next, you may imitate and follow the teaching of our Lord, and thus be
worthy of the heavenly benefits in which we are all enabled to participate by
the grace of the Only Begotten Son of God, to whom, in conjunction with the
Father and the Holy Spirit, be glory, now, always, and for ever and ever. Amen.
------------------------------
1. Or: circumcised.
2. I.e., the registrar of baptisms.
3. The rite of conducting a person and answering
the questions of the registrar.
4. The words between brackets represent a blank
of one or two words which were illegible in the MS. from which the copyist was
transcribing.
5. I.e., the registrar of baptisms.
6. The godfather.
7. The registrar.
8. Evidently this orarium spread on the crown of
the head was somewhat different from the modern stole.
9. All this refers to superstitious acts.
10. John iii. 9 and 8. I use "Spirit" instead of
"wind" in the sense in which the author understands the word πνεῦμα of the
sacred text, which in Greek and in Syriac means both "Spirit" and "wind."
11. This passage is quoted in the Acts of the
Fifth Council (see Prefatory Note).
12. The word Kurbana may be translated
throughout by "offering," as is often done in the English Bible, or by "sacrifice."
13. Allusion to the Diptychs.
14. Or: "oblation" in both cases. The expression
is a translation of the Greek word Anaphora.
15. In Syriac literature the word paghra, "body,"
is used for the consecrated Eucharistic bread. See Barsalibi's treatise against
the Armenians in my Woodbrooke Studies, vol. iv., pp. 28 and 57, etc.
16. I.e., apparently you eat and swallow the
Eucharistic bread, so that it may mix with the blood, which, according to the
ancients, was the seat of the soul. See Woodbrooke Studies, vol. v., p. 5, and
the references given there.
Here ends the first chapter. |
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