Cornell University Library The original of tliis bool< is in tlie Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924031776077 SCELA NA ESERGI TBEATISE ON THE RESURBECTrON. NOW PRIKTED FOR THE FIRST TIME, FROM THE ORIGINAL IRISH IN leboti riA-litii'otie, A MS. IN THE LIBRARY OF THE ROYAL IRISH ACADEMY. A LITERAL TRANSLATION. J. O'BEIRNE CROWE, A.B.; \ SOLD SIEDALLIST IN ANCIENT CLASSICS AND ANCIENT XITEBA'Mwrfi, ^LD MEDAtUST IN THE CELTIC LANGUAGES AND LITERATCRE>1 J,ATB PEOFESSOR OF CELTIC, QUEEn's COLLEGE, OALWAt, AND BXAMINEB IN CELTIC FOB THE QTJEBn's UNIVERSITT IN IRELAND. DUBLIN: ^litdtii for i\it €,Utax bjr JOHN P. FOWLERi 3 CHOW STREET, DAME SXiSlSET, 1865. SGELA NA ESERGI TREATISE ON THE RESURRECTION. NOW PRINTED FOR THE FIRST TIME, FROM THE ORIGINAL IRISH m lebou nA-hui-ofie, A MS. IN THE LIBRARY OF THE ROYAL IRISH ACADEMY, WITH A LITEBAL TRANSLATION, J. O'BEIRNE CROWE, A.B.; GOtD MEDALLIST IN ASCIKN* CLASSICS AND ANCIENT LITBBATOBaj GOLD MEDALLIST IK THE CELTIC LANQUAGES AND LITBHATOUE J LATE PROFESSOK OP CELTIC, QCEEK's OOLLEOE, GALWAY) AND EXAMINES IN CELTIC FOB THE QUEEVs UNIVEB8ITJ>r IN IRELAND. DUBLIN: f imtJElt for t^t (EbHor frg JOHN F. FOWLEE, 3 CROW STREET, DAME STREET. 1865. 8 E.V, -"-^•^%'~ AtSooto INTRODUCTORY NOTE. The following tract is taken from the most ancient Irish mantiscript in the British Isles ; and though this manuscript is itself but a transcript from an older copy, still the language is very pure. We have no means of fixing the original date of the tract ; but when we consider that the writer feels himself under the necessity of using so many arguments to enforce be- lief in the Resurrection, we may not be far wrong if we assign that date to the sixth or seventh century. The value of the treatise in a theological point of view is, I believe, above the usual standard; this, however, I leave to the decision of my ecclesiastical friends. My object in editiag it, and adding a literal translation, is simply to contribute towards the study of ancient Irish; and if I am only adequately sustained by the patrons of Irish literature, I shall feel a pleasure in devoting my future labours to the elucidation of our early records. I beg to thank the Council of the Royal Irish Academy for their kind permission to publish this curious tract, and also for access from time to time to their imrivalled manuscript library. J. O'B. 0. Dublin, November, 1864. scetA tiAesengi mso. slide l/ibAip riA li-tlione, fol, 33. tTAbHAt) CAC 01 A Aljll CO CIcpA b|\AU. 1|* AlTOflOe blAf efe|\5i t)o tiA liulib X)Aiiiib cjii e|ij:uAC|\A mic "Oe. 1f iiro 16 fin .1. itlo b|iAtA cunrpcAigp'oeiv nem ocuf caIaiti ocwf innA hull "ouli pilec incib : c«Afl,Aicpce|i ocuf iegfAic til tey cenet) bjiAtA : a6c ctii|ifice|\ riA huti pn hi c]\nt bAf aV'oiu ocuf bAf [f]oc|iAi-oiu CO mo^i AtroAf in cnti6 ifi iiAbACAji lAjin Am biwnniut) octif iA|in An gtAnAO ct«A tenit)m bjiAiiA. If Antjpn reccfAf in ceni fin \,At^ bjiACA bjiij octif nefc cofmAit 'oo'n cenix> in fOfAice nA ciii meic oc tlAbccoon, Hi ■poloifc in cene fin nA mAccu nA6niA : fotoifc, iminofo, nA ciTn6ifi;i'oi ecf Aib'oecA b^cA^i imm An fount) cenet). 1f AiritAi-o fin loifcfef ceni bfuc- mAii bjiA^A nA 1i«li peccAcu ocuf nA liuti ecfAibwecu : ni efcocijp, immofo, vo cofpAib nA pfen, a^i biAit) in ceni fin AmAil biioenn Aitgen 'oo nA nAernAib ; tof cp"o, immof 0, nA peccAdu. X)of AgA triAc 'Ouni 'oe mm if ^nv to fin .1, itto b^ACA .1. Ifu Cfifc; ocuf AfrfAijp-o if in-o Aeof 1 foiVfe octif ecfoccA ■oefmAiji Am Ail gfein, octif tinfAit) inc fotfi pn inn ulin •oomon 6 cofcbAil gf em co a f tnniut). .Acituinf ec An-opn nA tiuti 'OAim plec in AwnAictib 5116 ITlic T)6. Com- bAt) guc cofpciA AcbefAt) Ifti fun-o x>o efcecc 00 nA mAjt- bAib .1. gufc inu AfCAingil tTlitiit nofAjA ■o'effUACfA nA befef^i CO coiccmnn fof in cinuxju 'ooen'OA, con epfi ffiu focf^ .1. en5ix) uli A bAf. Tlo if gufc nemcofp'OA Acb6f 1f« funt) t)' efcecc vo nA mAfbAib .1. fofcongf a fpijicAt'OA ocuf ctimAccA ToiAfneci m Chomnev, nAt) cumAin^ nAcn TIDINGS OF THE RESURRECTION HERE. From the Lebor na h-Uidh, fol. 33. Let every one bear in mind that judgment will come. It is then all men shall arise through the proclamation of the Son of God. In that day, that is, in the day of judgment, Heaven and Earth shall be confounded and all the creatures that are in them : they shall be dissolved and shall melt with the heat of the fire of judgment : but all these shall be put into a form which will be more beautiful and more lovely by far than the form in. which they were, after their being burned and their being puri- fied through the fire of judgment. It is then that fire of the day of judgment shall possess vigour and strength like unto the fire into which were put the three children by order of Nebu- chadnessar. That fire burned not the holy children, but it burned the impious servants who were around the furnace of fire. It is in that manner the glowing fire of judgment shall bum all the sinners and all the impious, but shall do no harm to the bodies of the righteous ; for that fire shall be hke a soothing drop to the saints, but it shall bum the sinners. The Son of Man shall come from Heaven in that day, that is, in the day of judgment — Jesus Christ ; and he shall appear in the air in very great light and splendour, Hke a sun ; and that light shall fill the whole world from the rising of the sun to its set- ting. Then shall all men that are in their graves hear the voice of the Son of God. It may be a corporeal voice Jesus would here utter for hearing by the dead, that is, the voice of the archangel Michael, who shall come to proclaim the resurrection generally of the human race, so that he shall say to them thrice, " Arise ye all from death". Or it is an incorporeal voice Jesus shall here utter for hearing by the dead, that is, the spiritual command "ouil -00 itn^AbAit. 1f c]MAf in l:o|ACOtl5]^<^ fin Ac^iefAC nA liuti "OAine A bAf .1. 'ooneoc ^oftuic CAtAtn, ocuf acuaca|i biAfCA, ocuf i^obAiT) ufce, octif noloifc cenp, ocuf ■OAn •pocuAft^icue fO|A Aicnet) nAn X)ut '01 An 'oepncA. Acpefec pn till A bAf Ia bjiAfABn oen UAipe, ocuf gebAit) Cac "oib A AnmAin fein in oencAi-o a ctii|ip oitif, ocuf fettbigpc lAjicAin im becAit) c]iia bicu. If Antjpn fAi-ofet) in Com-oiu a ceccAife UAfti .1. tia Aingtiu noeniA fo' nn titin •oomon ocuf cinolfAic nA hub fifenu A cecfi A]A'OAib in cAbmAn, ocuf nofbejiAc ieo hi comtiAit Cuifc If inn Ae|i. Cinotpc, immofo, nA "oemnA teo nA hube pecoAcu ocuf nA hube ecfAibt)ecti. t)eci An-opn nA hubi fin fof Aifo 1 fiAonAip in Chonroe'o oc ont) fu^iubb .1. Aingib ocuf "oemnA ocuf 'OAini .1. ea|t peccA- CAib ocuf fifenti. CefcnAijcef, 'OAn, cia hinAt) Afice Af Am biA eifenje CAC tjuine Af An AtinAiccib em co "oemin lAfn "oefmifecc pn cuiup in Chomoet) ACf aj\acc Af a A'onActib feipn. Int* (f)Aifent>, immofo, focombiceA 6 biAfCAib ocuf fOfCAibce in inAOAib ecf AmbAib, Acf ef ec pn lAf comAfbi in Chom'oe'o nofcinobf A ocuf nofAcnuigfe Af int) inut) bAf Aib "oo ; a^a- AitJi Iff ex> Af tDocu Ant) combA hAnt) AC-pefAc Aifm in focombice ocuf in ^loeifece, a|\ iff eo pn Afmiueji a]i AwnAcub "ooib CefcnAigcef •oAn imbiA efefji "oo nA co^buAf AccAib ocuf x)o nA co|iACf Alb "ooennAib. If e a pi ecf a pn com biA co ■oemin ef efji CAbb im becAib -00 hubib f oceccf ac hifof bAf lAfm becAit). tllA ]Aoceccf AC "oin nA cogbuAf acca bAf lAfm becAit), cit) im bjioint) a mACA|i, if "oemin com biA efefgi "ooib CAbb, cctif CO ceccfAc becAi-o lAff in bAf [f]in. menip cumcAbAifc win AmbAit) pn efej^si vo nA co^buAf- ACCAib, If bu^u CO mof Af cumcAbAifc efefp •00 nA nAe- "oenAib ocuf "oo nA co^iocfAib. and unspeakable power of the Lord, which no creature can avoid. It is through this command all men shall arise from death, namely, whomsoever earth swallowed, and beasts devoured, and water drowned, and fire burned, and also whoever were resolved ac- cording to the nature of the elements of which they were formed. All these shall arise from death at the turn of a single moment, and each of them shall take his own soul into union with his proper body, and they shall remain afterwards alive for ever. It is then the Lord shall send his noble messengers, namely, the holy angels over all the world, and they shall gather all the righteous from the four quarters of the world, and they shall bring them all into the air to meet Christ. The demons on the other hand shall gather with them all the sumers and all the impious. There shall they be, all these on high in the presence of the Lord at the trial, that is, angels and demons, and men — ^both the sinners and the righteous. Now it is asked, which is the particular place from which the resurrection of each one shall be. Even from their graves for a certainty, after that example of the body of the Lord, which arose from its own tomb. That portion, however, who have been devoured by beasts and who have been dispersed in different places, these shall arise according to the will of the Lord, who shall gather them and renew them, from the place which he wishes; yet it seems more likely in this case that it is there they shall arise, where they were drowned and where they were dispersed, for that is what is regarded as their tomb. It is again asked, whether there shall be a resurrection for human abortives and monsters. The answer to that is, that there shall indeed be a resurrection beyond in life to all who pos- sessed death after life. Kthen the abortives possessed death after life, even in the womb of their mother, it is certain that resurrec- tion shall be for them beyond, and that they shall possess hfe after that death. If then there is thus no doubt of the resurrection of abortives, less by far is there a doubt of the resurrection of the infants and the monsters. CefCtlA1ste|^ 'oiti, UAip AcpeyAC riA tiuti ■OAifii a h&y, cIa liAej', no CIA "oeLb im biA efen^i t)6ib, ocuf cjaaccato inc ApfCAt, in cei'CA pr\ con AbAi|\ : " Ac|Aef ac nA Tiuli tJAini A bAf ", A\\ inc Api^CAl, " lA^ coi-mAilitif Aep octif 'oelbi C-pii'c". U^i bl,iAt)nA cuicAC, imniO|Ao, jiopfAC fl-AnA tjo Cli|iifc, ocu^ If 1 coi'tnAiliuf nA liAip pn ac]iacc fum a bAj'. In Aij' t)An CpiiT Acbe^ inc ApfCAb innA bull -oAine "00 efepje, ocuf ni inn a tneic .1. ni com meciuf a ctii|\p, A-p ni bAijicent) combAC coniTneci ube cui-pp nA e'penji. 'Pe-obi^p'o, imnio|io, C-pii'u, "oogiAeip cen cubtet), oen 'oigbAi'L i-p in "oebb ocui" i^p in meic in f\0A-pc|iAi5 "oi a Ap'pcAbAib iA|\n ej-engi, ocuf ^y ai|\i pn cit) in oen &\y Ac^ei-Au innA bubi "ooini .1. in ai|* cpccAigi, AjiAitu cecc^Aic meicn eci'A- TTiAib octi|' meicn ecuc|\ummA in a cojipAib ia|i cofmAibiu^;' ocuf lA^n Aicniuti nAn Amj'ep ooui' nA TreiAAnt) ip t^oge- nACA|^. An^ "oin cefCA "oo combAinui' a cuiiip yo\i nA cogbuAf- AccAib, ocu-p A|\ nA noeuenAib becAib, ocuj' a^i AjiAibib co^otjiAib 'oe|i6bib nA ceccAC a meicn "obeccAig, ocuy a|\ An efbAC A^Aibe bAibb a cui|\p, com-pbAnAigpt) in Comoiu pn ubi CAbb ^]• mx> eye\[-^^, con nA be^^ebA nAC ni ^o^ico T>o nutDibfe An 'oebbe, nAc An Aicnit) "oibij* ; UAi^t ni cec- CAit) pum incib feipn pn lA-pn tDbigut) nemAicpt)! ocuj' incbici An Aicnit) ceinco ]ioceccfAC lApn AobAii, nAc ia|1 meic copp'OAi. Int) -poncnAit), immopo, pb fon AicniutJ mc nA cojipAib pojiemiiAib ocuf "OAn i^" nA bubib co^iocjiAib ceccAic meic nAt) mq^Aji'OA, 'oigebcAi^ mt) ponc^AAix) pn i:oii]io tAbb If mt) epepgi, ocuf yeobigpt) lAf pn 1 meic tibeccA- flAig ocuf 1 meic mefAftsAi A fobAid ACUf An Aicnit) t)ibif. Ha co-pocAif t)An ceccAic "pa cQjip in oen Accomob — tjebig- pci|v pn cAbb If int) efeifgi ocuf gebAit) cac t)ib fobeit <\ cofpn t)ibef AmAib tjemmgef 16b pn ic CAifcecub inn a bibu|\ in CAn Acbef nA bubi t)Aini t)o efefgi ni a coppAib •oibpb. If comciu, immofo, ic ont) ecbAif co ceccfAc cuifp nA It is then asked, since all men shall arise from death, in what age or figure shall their resurrection be ; and the apostle inter- prets that question when he says : " All men shall arise from death", says the apostle, " after the likeness of the age and figure of Christ". But Christ had completed thirty-three years, and it is in the likeness of that age he arose from death. In the age' of Christ then the apostle says that all men shall arise, and not in his size, that is, not with the size of his body, for it is not cer- tain that all the bodies of the resurrection are to be of equal size. Christ, however, will remain continually without addition or diminution in the figure and in the size in which he appeared to his apostles after resurrection, and it is for this reason that all men shall arise in equal age, namely, in the age of thirty, though they shall possess various size and unequal size in their bodies, in accordance with the likeness and in accordance with the nature of the times and of the countries in which they were born. Whatever then is wanting of completeness of their body to the abortives and to the little infants and to other puny monsters, which have not their lawful size and are defective in certain members of their body, all that the Lord shall fill up beyond in the resurrection, so that nothing shall be wanting to them of the just propriety of their figure or of their proper natiire; for that is a thing they possess in themselves according to the invisible and secret law of their nature, though they possessed it not accord- ing to matter, or according to bodily size. The excess, however, over nature in the too large bodies and also in all the monsters which have an immoderate size — that excess shall be taken from them beyond in the resurrection, and they shall remain after that in the legitimate size and in the moderate size of their proper notion and nature. The monsters also that have two bodies united, shall be separated beyond in the resurrection, and each of them shall as- sume his proper body apart, as Job affirms thatin prophesying in his book when he says, that all men shall arise in their proper bodies. The Church, however, holds the opinion that the bodies of 10 niA|id]Ai tiofem incib lAjin efeiiji ^rtnlliuccA riA cnec Trojiot)- inocA|i A|A CjMfc, cen e-pbAiT), cen loigbAit, "oeitbe no •pociiAi- ■oeccA jro^cu, "oo ^rAifisut) Am buA'OA ocvi\- a cofcAi|\, ocu|' •oAti ■00 irAlfigut) riA jtocjaaici m6|ii 'olegAic o'n ChomtJit) a^ ATO TnA]AciAA, iA]in tjefTTiipecc fin cui|\p in dionToet) ceccAf Ant) iA|\n efefgi fuliiuccA nA cpecc t?o]io"OAiTn 6 lu-oib, oo ■potpjut) A uitiaI.'Lgci f ofbci "oo'nt) acai^i nenroA : ocuf iDAn •00 cuibtiu-o pene ocuf cotJepnAmA X)o tia blu'OAi'oib o ■jAoponooAiTn pum nA cpeccA fin. CefcnAigcef "OAn -oo fofcpAit) nA fobcni ocuf nAn in- gen — CIA opt) biAf fofii u if int) ef epgi. epnixj Augufcin in fe|i n^Aem in cefCA fin, ocuf if i a coinciu, fOfCjiAit) nA fotcni ocuf nAn injen con nAc inuib fein nAtniTiA comcoi- cef uAbt If int) efefgi, acc in Aicnet) in cuifp hi coicciunn. tlAip ni t)e fAc nA folcni .i. t>i a fofcfAit), acc t)i An A|\im nATniTiA cuinnigef 1fii if inc [fjofcelu in cAn Aicnef An^ feo t)i A ApfCA^Aib, con AbbAi^i: ""pobcni fbp cint)-fi", a|1 Ifu ffi A ApfcAtu, " ACAC in AfiiTi cinci ocuf in Aicniuf t)eniin ic on Chomt)iti, ocuf mepcAiu ute t)tiibfe aci caII if int) efefji". Ho, t)An, mAfo incib fein nATniriA comcocif fOfcpAit) nA fotcni ocuf nAn ingen, AiriAit if cecfAit) vo fAi|\int), (Af Iff et) Af cofiDAit fojicf Alt) cec bAibt t)o cinol ocuf t)o cimAfCAin int) fein, cofop if in but-fA fein fojA- bA cipet) tio pein no x>o focfAic tjbijef cfi a comcecfAit) ocuf comopfet) in bAibb fin) iff et) Af cfecice con tibut:- fA ocuf CO cittiAifCfeA CAbb in Coint)iu if int) efe^iji cfiA ebACAin t)iAfneci int) ecnAi t)iAt)Ai cunpu cfUAbnit)i nAn t)oeni 1 f^mi ocuf i fAelbi int) fobAix) nemcfUAbnit)! ocuf An Aicnit) fpifCAbbAi, lAfn a cefbut) ocuf lAfn An tiebigut) 6 cec etniut), lAfn tjefmifecc fin ocuf incfAiriAib innA cinni t)05nicef t)o t)bucAt) ocuf ciiriAfCAin c|iia ebAt)Ain int) ecnAi t)6ennAi i femi ocuf i foibbi a cuijip tJilif, iA]in t)i6tif cec ebnitit)A ocuf cec fbAit)fit) ijAtiib. 11 the holy martyrs shall after resurrection bear the marks of the wounds which they suffered for Christ, without having any de- fect or diminution of figure or beauty, for the manifestation of their victory and their triumph,, and also for the manifestation of the great reward to which they are entitled from the Lord for their martydom ; according to that example of the body of the Lord which bears in it after resurrection the marks of the wounds which he suffered from Jews, for the manifestation of hia perfect submission to the Heavenly Father ; and also for an in- crease of pain and punishment to the Jews, from whom he suffered those wounds. Again it is asked with regard to the excess of the hairs and of the nails — what shall their condition be in the resurrection. The holy man Augustine solves that question, and his opinion is, that it is not into themselves merely the excess of the hairs and of the nails shall return beyond in the resurrection, but to the nature of the body in general. For it is not of the length of the hairs, that is of their excess, but of their number only that Jesus is mindful where he notes this matter to his apostles, saying: "The hairs of your head", says Jesus to his apostles, " are in definite num- bers and in sure knowledge with the Lord, and they shall all exist for you at his hands beyond in the resurrection". Or again if it is into themselves only the excess of the hairs and of the nails shall be turned, as is the opinion of some, (for it is likely that the excess of every member would be gathered and compressed into itself, so that in that member itself one should receive whatever of pain or reward he merits through the consent and cooperation of that member) we are to believe that the Lord will, through the unspeakable science of divine wisdom, contract and compress beyond in the resurrection the corrupt bodies of men into the slendemess and tenuity of the incorruptible notion and of their spiritual nature, after removing them and separating them from every defilement, according to that example and imitation of the metal bars which, through the science of human wisdom, are made to be contracted and compressed into the 12 Ho "OAn ^y comciu Atro co cpucAig^reA in Cotiroiti Ann Ic]a\X cuppu riA efejigi ■o'lrit) A'obu|A cotuAnAig'pei' "oo, cipe meic no 'LAgec im be inc A; UAi|\ Ai]ini in ApAi]i inc ApfCAl nA uie -ooeni 130 e^e^iji 1 "fe^^ fo](bte, Ainm p\\ x>o\\a€ An-opn i:o]i[f] in -ouine coiccenn eciii p|iu ocuf mnA. "Uaiji "oijebcAiji t&XX a Iocca ocu-p An Anmi a|i a coiipAib nAn -OAeni : cottiecfAi'oen, im- inoiio, incib -pu-oilfe An •oetbe ocuf An ecopcA xiilif. tli ccccpAc "OAn cuipp nA efepi^i incib elf cot no Accobo]i, no nAcn ■ouaIaij A]icenA, ocuj' ^y Ai^ie pn "OAn ni bi nAcn imnAHie -ooib ci"o tomnoccA beci .1. cen a fOjicugi eci]i 6 ecuc. hi cofpAib ■olucAib ■oAn ocuf 1 co|ipAib ciujAi'oib biAf epe^igi nAn "ooeni, ocuf ni 1 co|\pAib femib ocup jiofolbb iTiAf Ae|\ no 5AIC, AmAii nopo cecfAit) fin •oo'n'o eficecou, ■DO GocAic, 'oopumenAiii cufpu nA e-pefgi comcif femiu ocuf comcif foiliu int)Af Aep no jAec. tlopofUAflig, immofo, 5r^5°^t^ nAetn m cecfAit) pn ocuf -poffAC^e. CefcnAij;ce|i -oin, uai|i if 1 cofpAib "olucib ocuf ciugAitJib ACf efAC nA •ooeni, cit) Af'n ApAif inc ApfCAl fpifCAltJA "oib. Com bAt) Aif e Acbef At), Af a cuib-oe ocuf Af a cof mAiLi incib fem, lAfn "Diigifo imf|\ecf ai cac bAili "oi AfAite, ocuf "OAn Af An Aiibe ocuf Af A f ocf AToe, Af A f oilf e ocuf Af An ecf occa, Af cAicnebcAic nAnAim caH AmAil gfein if int) fiAic nemioA. Ho, If Aif e Acbef inc ApfCAt fpifCAl-OAi 'oib, Af a cuib"oe ocuf A|i An oencAWci caH "oo fpifuc innA liAnmA, AniAii if oencA- ■OAc innofA fpifuc nA liAnmA 'ooib fium. tlAif bit) oencA'OAC caIL go mof ecif in cofp ocuf inn AnmAin, ocuf bio inun-o comAfbi fof Am biAC. tlAif ni biA nAC fficbefc no nAcn im- jiefAin cAibo neoc "oib "oi AfAibi .1. o'n cufp •oo'nt) AnmAin no o'nx) AnmAin "oo'n cu|\p. tlO "OAn, fpifCAblAI '00 f AT) 'Oib, UAIf fe'oblJfl'O CaII CjllA bicti If nA fOfcAib fpifCAblAib ecif Ainjbiti "Oe fof mm. Ho •OAn, fpi]i'OAbcAi -00 fA^o 'Oib •oo'n^o Apfcub o'n mu'o-fA: uai|1 15 Now, all men shall arise beyond in various figure and form, that is, the men in the form of men, and the women in the form of women ; for where the Apostle says that all persons shall arise in perfect man, the name man he has there given to humanity in general, both men and women. For their imperfections and their blemishes shall be taken away beyond from the bodies of men ; but the peculiarity of their proper figure and form shall be preserved in them. Again, the bodies of the resurrection shall have in them neither passion nor desire, nor any other vice, and it is for that reason they shall have no mutual feeling of shame, though they shall be quite naked, that is, without any covering at all from dress. In close bodies also and in dense bodies shall the resurrection of men be, and not in thin and very subtle bodies like air or wind, as was the opinion of the heretic Eutyches, who imagined that the bodies of the resurrection would be thinner and more subtle than air or wind. The holy Gregory, however, has rejected that opinion and annulled it. It is asked, then, since it is in close and dense bodies men shall arise, why it is the apostle calls them spiritual. It may be why he should call them so is, from the agreement and from the likeness in themselves, according to the correspond- ing law of every member to the other, and also from their loveliness and from their beauty, and from their brightness and from their splendour, for the saints shall shine like a sun beyond in the heavenly kingdom. Or, it is why the apostle calls them spiritual, from their agreement and from their union beyond with the spirit of the soul, just as at present the spirit of the soul is in union with them. For there shall be union in a great degree beyond between the body and the soul, and their will shall be the same. For there shall be no opposition or con- tention beyond from one of them towards the other, that is, from the body towards the soul or from the soul towards the body. Or again, that they should be called spiritual, because they shall remain beyond for ever in the spiritual stations among the angels of God in heaven. Or again, that they should be 16 ctiTn|'CAi5pce|i cAit Af in cuoge ocuj' Af in qnjAtriiut) ocu]^ Ay in •oocjiAi'oecc i jTAitec in gtoin ocuf in ec]ioccA, i ■potfe octi|' i ■poc|\Ai'oecc in becAt) nemc|\UAl,ni'oe ocu'p in becAt) neTninA|ib- ■DAi 1 |?e'oti5|:ec ■oojiiei'; ocuf AjiAiwe ni bA inunt) •poc]iAi'oecc ■00 cojipAib nA nAem vth cAt-t uaiji nAc intrnt) cit) ^rocpAic. e p A ceti ; ocuf -OAn AnAitb Ant), UAif ni cefeno nee oib fom fO|t A focfAic fein, Af If e "Oia a oenuf bAf cofiriAibitif cec inAciufA caII no nA butib noemAib ocuf fifenAib. Cm eq-AniAit "om focf aic nA fijien, AjiAitJe if o en-focnAic ceccAic fium o'f Aibe mut) .i. int) f eccnAige ocuf int) fAetci comtAn fit, t)oib in 'Oia: ocuf t)An, Af if intint) ffif inci fib if int) foc- fAic Af inifbiu octif nobec fein if int) [f]ocf aic Af UAfliu Inui Af cominmAin bAif ffif fein x>o bic if int) focfAic pn. "OobefA, immofo, cac t)tiine CAbb Aic[net)] fo|i AfAibe lAfn efefp, acc AfAit)e ni biA t)eciati neic t)ib (CAbb fO|i AfAibe lAfn wbigut) cAift)effA no cont)AbbAif, acc oencAt)Ai5fic ube t)o fugiubb fifAn in Cbomt)et) efnifef •00 CAC AITIAlb t)be. "OofUCfA t)An CAC uAbb nATTi biA fo menniAin a cebi cen a fAbpgut) o bfiAcpAib no 6 comAfCAib Aibib, ocuf cucfAiu 6 ueoffejAt) fpipcAbbA Am menmAn nA fecA aca ecnAifce t)6ib ocuf ACA ecifciAnA UAt)ib, lAfn t)efmifecc pn int) fACA noim 6bfi focuc cfiA Spipuc fAfcine AnAn t)e|\nAi 17 called spiritual by the apostle after this manner : because they shall be changed beyondfrom the wretchedness and from the corruption, and from the ugliness in which they are, into the glory and the splendour, into the brightness and the beauty of the incorruptible life and of the immortal life in which they shall remain for ever : and yet, not the same shall be the beauty of the bodies of aU the saints beyond, since not the same shall be even their rewatd. But even as the splendour of the sun and of the moon and the splendour of the stars are different, and also that of every star from the other, it is in that same way the reward of the righteous shall be different after resurrection ; and it is for that reason they shall possess different stations in heaven for their different deserts. Yet, none of them shall envy the other, for they have the same amount of solicitude and love, each of them as the other, Eiccord- ing to that example of the one body wliich possesses in it different members, and members which are nobler the one than the other, and yet none of these envies its fellow ; and another thing also, be- cause none of them complains of his own reward, for it is God alone that shall be the likeness of all good beyond for all the saints and the righteous. Though, then, the reward of the righteous is different, yet it is from one reward they possess it in a different manner, that is, the perfect happiness and joy they have in God: and again, because it is the same to him who has & lower reward as if he had a higher reward, that one who is equally dear to him as himself should have that reward. Every one, however, shall recognize the other beyond after resurrection, but yet none of them shall feel solicitude for the other according to the law of fiiendship or connexion, but they shall all agree to the righteous judgnient of the Lord, who will render to every one according as he deserves. Every one also shall understand beyonld the things that are in the mind of the other, withdut having them manifested by words or other signs, arid they shall understand from the spiritual insight of their mind the things that are absent to them, etnd that are quite distant from them, after that example of the holy 3 18 A "oefd-put gezi in a ectnAii^, ocuf -pe in eci^ceni uat) — tog on "00 jAbAil o riemAn Si|iecA a|i a ic 'oo'n clAime. "Uaih, cia |iec pi in Anpf oc ont) i:Ai|iint) "oo^ucac in Comwo oc nAc •pit nAcn Anpf? Hi -oin^nec, immono, nA pjAeoin nAc Tnonopi Aite tA\X Acc Ani 'oonAiiingeiic in fAic 'Oaui'o con epbAijic : "TDongenAi]! 'oo'n p|\[-f]Ai]iin'o Acc^ebAic i cegtiAi pu. -A ChoTtToiu, nocmolpAC ocu'p nocA'OAm|iAi5|:ec 'oognef v]\^Af nA y-Ae^lAib pucAinib". Hi 6 biMAC-pAib, iTnTno]AO, no 6 gocAib co^ipoAib ■peccAi^i "oogenAc nA noim in tnobA'D-pA ^o]^ "Oia, ACC 6 ceoni'egAX) I'pi-pcAtbA ocuf 6 I'cjiucAn inme'oonAc An •objit) ocup An incbiuccA. Acjiepec 'OAn nA hub ecjiAib'oig in oge •ocup i combAinciuf A co]ip cen "oigbAib ocup cen efbAiT) nAic mbAiLb pojicu : acc A^iAitie If Amt-Ai-o beci nA cupp pn — co x:6\\z^omA-o octij' con emibciup, con 'oo'oetbi ocup 'ooc|\Aice •oenmAip in a coitiaic- ecc. til cAcnebA ■OAn in AnrriAnnAib nAn ec|iAibt)ec "obijet) incbiuccA nA cucpen, potp, ecnAi, no eolAip, acc beci p6 bpon ocup co]Ap CO cemeb 'oopcAi'oe An AneoiAip ocup An AnecnAi Apme'oon: "oubA "OAn uii peccAip 6 cupp. "tTlAipg, lApom", pop inc ecnATO, " "oo'nt) pAipint) pitec oc epnAiT)i nA epepp pn, Ap ni iugu Ap Ainm 'oo'n'o epepgi pn cac- cop A bAp im bAp '00 pewlrigut) im bAp AntiAp cAtDcop a bAp itn becAit) 'oo pewbigut) im becAm. 1p e "OAn bAp nA liAnmA A bepcpA ocup a betut) cpiA pecoAib ocup 'ouAlcib o'n becAit) popop-oAi .i. o "Oia. tlAip AiriAib ip e becu in cuipp inx) Anim, ip AtntATO ip e becu nA bAnmA "Oia: ocup AinAib ip 6 bAp in cuipp a "oepge o'nt) AniriAin, ip Amb&it) pm ip e bAp nA bAniriA a "oepje o Dia Ap a pecoAib ocup Ap A "ouAtcib. Ip Ant), imtnopo, aca epepgi 'oo'nt) AnmAin, in cAn cAccupep cpiA puAbcib ocup "oeg- [jjnimAib cop in Conroi'o, ocup ni becAp innAp Aibe pm acc cpiA guc mic "Oe .1. cpiA popcecub in Cbonroet) 'oo comobtA'o. 19 prophet Eliseus, -who understood through the spirit of prophecy what his disciple Gehazi did in his absence, and he quite distant from him — that is, the taking of a reward from Naaman the Syrian for his being healed from the leprosy. For what is there unknown to that company who understand the Lord, with whom nothing is unknown ? The righteous, however, shall have no other occupation beyond but what the prophet David prophe- sied when he said: " Happy for that great company that dwell in thy house. O Lord, they shall praise thee and admire thee continually through the everlasting ages". It is not, however, by words or external corporeal voices the saints shall make this praise of God, but from the spiritual insight and from the internal meditation of their nature and their intelHgence. All the impious also shall arise in the integrity and com- pleteness of their bodies without having any dimiaution or defect of any member ; but yet it is how these bodies shall be — with great heaviness and weariness, with iU figure and excessive ugliness attending them. Again, in the souls of the impious the law of intelligence or understanding, of illumination, wisdom, or know- ledge, shall not shine, but they shall be in sorrow and sadness with the dark shadow of their ignorance and their folly within ; they shall all too have their bodies black externally. " Woe then", says the wise man, " to those who are expecting that resur- rection ; for not less may that resurrection be called a transmi- gration from death to death to abide in death, than a transmi- gration from death to life to abide in life". Again, the death of the soul is its defection and departure through sins and vices from the all-glorious life, that is, from God. For, as the life of the body is the soul, so the life of the soul is God : and as the death of the body is its removal from the soul, so is the death of the soul its removal from God for one's sins and his vices. It is then, however, there is a resurrec- tion for the soul, when it transmigrates through virtues and good deeds to the Lord, and that is possible no other way than through the voice of the Son of God, that is, through the fulfilment of the teaching of the Lord. 20. 1|- coiji A pf CO plec ■OA efe^igi Atro .1. c6c efeiigi ocuf efe^igi cATiAip. If 1 in cec efe|\5i .1. efepgi tia hAnmA tia pecoAib 111 fUAtcib zp Aufigi •00 'oeriAtn, ocuf m fil aou •00 11A p|\enAib nATntnA iiro efe^gi pn. If 1, immofo, itro fefejigi CAriAifi iiTO efefgi biAf ^\X6 bfACA x>o riA utib tJAimb A bAf : ocuf cm oen ocuf cm inturo in bAf fin lAf n Aicniut) coiucmnn, a^atob ceccAit) -oeLbA ocuf gner ecfAinliA fAi-p Af immAt) nA cef cof ocuf nA cecmong cfiAf a fAjAib CAc Ant), ^nx) efepgi coiccenn, cfA, biAf cAtt itbo bfACA, ni binunx) ocuf int) efefgi "oiAnit) Ainm if int) AUgCAfCAf. peffcfigiA .1. mt) efefgi fUACAigci, AmAib in picon'OAcc: no, ni inunt) ocuf int) efef^i t)iAnit) Ainm -peuotucio .1. cacco|1 nA bAnmA 1 cofpAib ecfATtitAib, lAfn tiefmifecc nA cAccofce: no, int) efefji tiiAnit) Ainm mecAfOfmAcio .1. cAfmcfUCAt), lAfn t)efmifecc nA con-ficc: no, ni intrnt). ocuf int) efejigi, t>iAnit) Ainm ftibt)ticcio .1. focut)cefcu .1. AmAib bice bucc. int) femecA: no, int) efsfji t)iAnit) Ainm fUfcicAcio .1. cot)Uf cut) mAfb cf iA mifbAib, lAf n t)ef mif pec I/Azaih. Iff ep, fo t)A,n biAf Ant). AcfpfAc nAbubi,t). ■A\\ if 1 pn co, tiemm int) fif-efefgi if t)i Ainm if in fcfipcuf efefPiCA;^ nAifi, 1 contiiubg nA cec efefgi .1. nA efefgi bif cfi vaiioua bodies, according to the example of the transmigratipn : npr the resurrection whiph is called metfiformatio, that is, trans- formation, a,ccording to the example of the wolf-shape : nor is it the same as the resurrection which is called subduetio, that is, subduction, as in the case of the previsionists : nor the resurrection which is called suscitatio, that is, the awakening of the dead through miracle, according to the example of Lazarus. This, then, is what shall take place. All men shall, arise be- yond in the general resurrection in the age of thirty, in their prpper figure and form, in communion of their body and of all tji^ir feelings^n the completeness also of their hairs, and, of their nails, and of every other member; and every, one shall, through, the strength and power of the Lord, take his o,wn soul intp union, with his proper body, and they shall abide con-, tinually in the life perpetual, without age or deca,y, 5or.tha,t assuredly is. the true resurrection which is qa^led iji scripture a second resurrection, in compa,rison with the first resurrec- tion, that is, with the resurrection which takes place through re- pentaAce,. But, whoever sliall not believe firmly and completely the resurrection of the human race in this manner, he shaU pass . by beyond from the everlasting salvation which is promised to 22 f65 tAC gnitriA Aite iti Clioni'oe'o, ocuf citi ac 511^^6111 pxte, m lugu ACA minbAite. ^eg em lecec irro mmi ocuj' a ITAjipn^i, meiu in cAtmATi, Abij' in itiajia amcell-Ai' in caI- niAin pn "oo cec Aipt), ocu|' nA hute ■oule iritec in"oib. ■pej; "OAn Angbiu nime, fe^ em nA ■oubi pn ocuf nA xjule AncenA, con "oeiincA x)o nemni c|aia nejic ocui' cumAccA in ChoTTToet). ^|i, 1-p tugu CO mo|i 'oi mi]\bAib nAcn Aicoe "oo "oenAm mnoff a "oo A-obA]! c|iia b|ieci|\n "Oe An-OAc nA bute "ouie '00 "oenAm CAtb Ajictii' •oi nemni c|\iAf mm b|ieui|i pn. ■A\\, If inunt) guc "Oe AcbejiAii I'un'o innoiyA c|\ia|' Am biA caII e]"epj;i '00 nA utib mAfibAib, ocu|^ in bpACAjA c|iiA-p An "oennA CAbb A^cu]" nAbuti "oubi "oe nemni. A 'ouineiApom" |?o|i inc ecnAW, "'oemni5[e'o] 'otiicin mi|\bAib-feAinnA ej^ejigi nA c|iAin'o "oeiimAiAA: cui^p nAn 'OAine ocui^ nAn AnmAnnA ApcenA genie ocu]A cuj'micin '01 nA pbAib "oe^ieobAib: co|\cbAbA "OAn nA pn'o iA^ funiu'o: Acnugti'o "OAn nA ye'\j\ ocuj^ nA tubi, ocui' cec -pecA AfcenA "oi a pb in i:o|ibAi|\c ocu|' m beogA'o". "OoiiAgA ujiA in-o UA^\\ im biA e^-e^iji '00 nA bubib mA^bAib cjAiA e|A^UAC]iA mic "Oe, octi|' ACjiej^ec An'opn in'o ^Aijien'o tjo^oni'AC nA mAci in efe^gem becA'o, inx) ■pAi]ien'o, immoiio 'oo|i6n|'Ac nA bubcu in e^ejigen "oigbA ocuj' -pugibb. I]' An'o pn Anu^iAigfeip in b]iecem 'OiA'OA i|" in -oebb pn in jiomi'oe'o |?o bpcemAin -ooennAi. 1-p An-opn mi'ope'o fum co p|\en fo]i|' tiA 'ooenib if in "oeibb in •pomi'oe'o co liAnppen 6 nA 'ooenib. 1f An'opn "OAn Ajic-jiAig-iref bpcem p|ien m ciniuxjA ooennAi .1. in Com-oiu 1f u Cpf c, ip in •oeibb in a-q -pocmA -oo cac a fegA'o, ecif p|\enu ocu-p peccAcu .1. in tjeibb a -ooennAccA. If An'opn -OAn ejinifep focfAice "oo nA pjienAib ocuf p'lAnA •00 nA ecjiAib'oecAib ; tiAiji in'o •pAi^ien'o nA ceccAc epiiAnntir mnofA i-p, m cecnA efe^ge .1. inn efe^ge nA liAnmA, ACjiepAc 23 the saints and to the righteous- for their faith. " But, O man", says the sage, " if you find it difficult to believe this miracle of the resurrection, take a view of the other works of the Lord, and though these are more usual, not the less are they miracles. View even the breadth of the heaven and its extent, the size of the earth, the fathomlessness of the sea which surrounds that earth on every side, and all the creatures that are in them. Consider also the angels of heaven, consider even these creatures and the other creatures, that they were formed of nothing through the strength and power of the Lord. For, less by far is it of wonder to form of matter any structure at present through the word of God than to form beyond at the beginning all creatures of no- thing through that word. For, the voice of God which is de- clared here at present as being that through which resurrection shall be beyond for all the dead, is the same as the word through which were made beyond at the beginning all creatures out of nothing. O man, then", says the sage, " let the following con- firm for thee this miracle of the resurrection : — the very large trees, the bodies of men, and of other animals which are bom and produced from the small seeds ; the risings also of the stars after setting, the renewal of the grasses and the herbs, and of every other thing which goes to decay and revives". The hour shall come when all the dead shall arise through the proclamation of the Son of God, and then shall arise those that have done good to the resurrection of life, but those that have done evil to the resurrection of vengeance and judgment. It is then shall appear the Divine Judge in that figure in which he was judged under a human judge. It is then he shall pass judgment righteously on men in the figure in which he was judged unright- eously by men. It is then again shall appear the righteous judge of the human race, namely, the Lord Jesus Christ, in the figure in which it is easy for each one to view him — both the right- eous and the sinners — that is, in the figure of his humanity. It is then also he shall distribute rewards to the righteous, and pains to the impious ; for those that have no share now in the first 24 fin uti c<\lt If int) ef efge coicciunn : ocuf AfAToe ni fAigbec ■pc no oencAit), -pecunAige no fAe'Lci oo on Chonroit), Acc 'LAeficef UAt) 1 CA|icAi|\n AtJUAcmAifn ippfnt), octi-p fone- niAc An-ofin piAnA ocuf cotjefrtAmA ecuc-puniTnA a-|^ Am -mi- Af Atcib ecfAtnbAib. Ocuf cit) mof ocUf cto A'obo'L mo Aini ioobe]iA necfO|i[f] in pem pn, if nemni fin i conuiubg ocuf i fejA-o nA pem feifin AttiAil aca. Int) fAifen-Oj iwhiofb, acjiajac innofA CfiA Cfifc if In cetnA efcfgi .1. int) efefgi hSy c)1ia Aicfigi, Acfefec x)a1i caH cfiA Cbfif c in ef ef 51 im becA-o fucAin ; ociif nofbepA teif If m flAic fucAin 1 ffecnAfcuf int) ACAf nettroA cfiA bicu nAtn befcA. If An-ofin fojebAu nA fijieoin focfAicn ■D^fmAif Af A f uAlcib ocuf Af An 'oe5-[5]n'iinAlb .1. in Coin'oiti fein 6 fi5AfACAf fA fUAbci fin ticuf nA t)e5-[5]nitnA; Af if 6 in Conroiti bAf coinlAnciUf cecA Aifif ocuf cecA bAifpce caII 'oo'nt) eclAif. If e -OAn AccifiefcAf tfiA bicu o'tit) eclAif cen cfic, cen f of cent): CAff Aitief cen emilciuf, tnol- f Ait)ef cen f tif : Af if e f eo lAf f^f in befeu f ticAin cAf ngif cif ■DO nA nAetiiAib ocuf vo nA fif enAib lAf n ef efgi — ff ecflAf cuf tiA rioem-Uf moci UAfli, ^fcAf ocuf ITIic ocuf SpifucA llAifti. 25 resurrection, tliat is, in the resurrection of the soul, those shall all arise beyond in the general resurrection : and yet they shall receive neither peace nor union, happiness nor joy, at the hands of the Lord, but they shall be dismissed from him into the fear- ful prison of hell, and they shall endure there unequal pains and punishments for their various ill deserts. And however great and however intense the attention one may bestow on that pain, that is mere nothing in comparison with viewing the pain itself as it is. Those, however, that arise now through Christ in the first resurrection, that is, the resurrection which takes place through repentance, shall also arise beyond through Christ to the resur- rection of life everlasting : and he shall bring them with him to the everlasting kingdom into the presence of the Heavenly Fa- ther for ever and ever. It is then the righteous shall receive a mighty reward for their virtues and for their good works, that is, the Lord himself, from whom they obtained those virtues and those good works ; for it is the Lord that shall be the all-fullness of every bounty and of every delight beyond for the Church. It is he also that shall be worshipped ( ?) for ever by the Church without end or cessation, that shall be loved without tiresomeness, that shall be praised without weariness; for this is, of a truth, the everlasting life which is promised to the saints and to the righteous after resurrection — the presence of the exalted Holy Trinity, the Father, and the Son, and the Holy Ghost. NOTE ON TEXT. The text of the preceding tract is an exact reproduction of the original. The letters and syllahles within brackets supply mtre omissions of the scribe, who has, however, in the following cases, confounded "o and c, and in one case has mistaken a x> for a b. Thus, fol. 33, col. 3, line 27 [pres. ed. p. 4, line 3], cutn^cAijp'oe^, recte cumi-cAigficep : fol. 34, col. 1, line 8 [pres. ed. p. 8, line 28], f eDb^TMO, recte T:eT>l,i5pc : ib. col. 2, line 10 [pres. ed. p. 12, line 9], •pocu-ptii'oeo., recte |\ocvif- imceA: ib. col. 3, line 15 [pres. ed. p. 14, line 30], ^eiiU^fi'D, recte petilig-pc: and again, becAib, fol. 33, col. 4, line 26 [pres. ed. p. 6, line 27], recte becAix>. The following mistakes are my own : p. 8, line 33, ni (recte iti) : p. 7, line 25, drowned (recte, devoured)! p. 7, line 30, omission of 'here' after the word 'death'. J. F. FowLBS, Printer, 3 Crow Street, Dame Street, Dublin. Cornell University Library arW38613 Scela na eseri 3 1924 031 776 077 olin,anx