The Temptation of St. Antony: читать книгу онлайн полностью и бесплатно

Tertullian, coming up close to Montanus—"No doubt, since the soul has a body, that which has no body exists not."

Montanus—"In order to render it less material I have introduced numerous mortifications—three Lents every year, and, for each night, prayers, in saying which the mouth is kept closed, for fear the breath, in escaping, should sully the mental act. It is necessary to abstain from second marriages—or, rather, from marriage altogether! The angels sinned with women."

The Archontics, in hair–shirts:

"The Saviour said, 'I came to destroy the work of the woman.'"

The Tatianists, in hair–cloths of rushes:

"She is the tree of evil! Our bodies are the garments of skin."

And, ever advancing on the same side, Antony encounters the Valesians, stretched on the ground, with red plates below their stomachs, beneath their tunics.

They present to him a knife.

"Do like Origen and like us! Is it the pain you fear, coward? Is it the love of your flesh that restrains you, hypocrite?"

And while he watches them struggling, extended on their backs swimming in their own blood, the Cainites, with their hair fastened by vipers, pass close to him, shouting in his ears:

"Glory to Cain! Glory to Sodom! Glory to Judas!

"Cain begot the race of the strong; Sodom terrified the earth with its chastisement, and it is through Judas that God saved the world! Yes, Judas! without him no death and no Redemption!"

They pass out through the band of Circoncellions, clad in wolf–skin, crowned with thorns, and carrying iron clubs.

"Crush the fruit! Attack the fountain–head! Drown the child! Plunder the rich man who is happy, and who eats overmuch! Strike down the poor man who casts an envious glance at the ass's saddle–cloth, the dog's meal, the bird's nest, and who is grieved at not seeing others as miserable as himself.

"As for us—the Saints—in order to hasten the end of the world, we poison, burn, massacre. The only salvation is in martyrdom. We give ourselves up to martyrdom. We take off with pincers the skin of our heads; we spread our limbs under the ploughs; we cast ourselves into the mouths of furnaces. Shame on baptism! Shame on the Eucharist! Shame on marriage! Universal damnation!"

Then, throughout the basilica, there is a fresh accession of frenzy. The Audians draw arrows against the Devil; the Collyridians fling blue veils to the ceiling; the Ascitians prostrate themselves before a wineskin; the Marcionites baptise a corpse with oil. Close beside Appelles, a woman, the better to explain her idea, shows a round loaf of bread in a bottle; another, surrounded by the Sampsians, distributes like a host the dust of her sandals. On the bed of the Marcosians, strewn with roses, two lovers embrace each other. The Circoncellions cut one another's throats; the Velesians make a rattling sound; Bardesanes sings; Carpocras dances; Maximilla and Priscilla utter loud groans; and the false prophetess of Cappadocia, quite naked, resting on a lion and brandishing three torches, yells forth the Terrible Invocation.

The pillars are poised like trunks of trees; the amulets round the necks of the Heresiarchs have lines of flame crossing each other; the constellations in the chapels move to and fro, and the walls recede under the alternate motion of the crowd, in which every head is a wave which leaps and roars.

Meanwhile, from the very depths of the uproar rises a song with bursts of laughter, in which the name of Jesus recurs. These outbursts come from the common people, who all clap their hands in order to keep time with the music. In the midst of them is Arius, in the dress of a deacon:

"The fools who declaim against me pretend to explain the absurd; and, in order to destroy them entirely, I have composed little poems so comical that they are known by heart in the mills, the taverns, and the ports.

"A thousand times no! the Son is not co–eternal with the Father, nor of the same substance. Otherwise He would not have said, 'Father, remove from Me this chalice! Why do ye call Me good? God alone is good! I go to my God, to your God!' and other expressions, proving that He was a created being. It is demonstrated to us besides by all His names: lamb, shepherd, fountain, wisdom, Son of Man, prophet, good way, corner–stone."

Sabellius—"As for me, I maintain that both are identical."

Arius—"The Council of Antioch has decided the other way."

Antony—"Who, then, is the Word? Who was Jesus?"

The Valentinians—"He was the husband of Acharamoth when she had repented!"

The Sethianians—"He was Sem, son of Noah!"

The Theodotians—"He was Melchisidech!"

The Merinthians—"He was nothing but a man!"

The Apollonarists—"He assumed the appearance of one! He simulated the Passion!"

Marcellus of Ancyra—"He is a development of the Father!"

Pope Calixtus—"Father and Son are the two forms of a single God!"