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Jean Danielou - Primitive Christian Symbols PDF
Jean Danielou - Primitive Christian Symbols PDF
Christian
Symbols
$3.95
apoco.';ntic nature of
that
its
origin in the
Hebrew
was
divine glory.
of
Christianity.
is
It
is
Christianity
hep, revealed.
And
Church's
today.
effort
to
revitalize
of the
of
these
in
and reorient
the
itself
ilill!
DDQ1 QB1ST73
D18P
6543165
Danielou
Primitive Christian symbols
Primitive Christian
Symbols
Primitive Christian
Symbols
by
JEAN DANIELOU,
Translated by
sj.
DONALD ATTWATER
This
is
translation of
Parts, i$6i).
Nihil obstat:
Number: 64-12383
HUBERTUS RICHARDS,
S.T.L., L.S.S.
Censor deputatus.
Imprimatur:
^ GEORGIUS L,
CRAVEN,
Episcopus Sebastopolis
Vicarius Generalis.
Westrnottasterii : die ia Octobris 1963.
The
Nihil obstat
pamphlet
is
MM
expressed.
fiditions
English translation
du
Seuil 1961
Ltd.,
in Great Britain
1964
by
North Calvert
Street
Contents
Page
Introduction
vii
tions, etc.
Works
Crown
xiii
the
42
58
Elias's
The
The Twelve
136
Index
147
Chariot
Star
25
71
the
Axe
of Jacob
Apostles and the Zodiac
6543165
89
102
124
Illustrations
between pp. 88 and 89
1.
2.
Ephesus
on cover of stone
3.
4.
ossuary
Jerusalem
5
& 6.
Ploughs scratched on
ossuaries,
from Domitius
Flevit
7.
Whale
(?)
8-12. Stelae
from cemetery
from Dominus
at
Flevit
near
Khirbet Kilkis,
Hebron
of the inscriptions in the tomb of Nur
phage
13. Part
14.
15.
at
Beth-
Acknowledgement
The illustrations
are reproduced
took
all
by courtesy of Tipografia
and of P. B. Bagatti,
the photographs except Nos. i and 13.
who
Introduction
Before
it
adopted
its
Roman
world, and
language and imagery, Christianity had a first
period in which
works
that
Odes of Solomon, the Ascension of Isaias, the Testaments ofthe Twelve Patriarchs, and others. In another book,
as the
spiritual
symbols.
This study led
me
some of
the
In
them
Introduction
viii
The
which
I read,
in the Osservatore
Romano of 6 August
1960,
article
the palm, the star and the growing plant, the cross and the
These ossuaries belonged to a Judaeo-Christian
fish.
community
century and
been studied by Father E. Testa in a
Biblical Institute in
published
when
Rome.
wrote
this
upheld at the
This work had not yet been
thesis
book, and
knew of it
only
Roman
1
Rome.
Introduction
ix
Light
is
AC.
B.K.V.
C.B.Q.
C.D.C.
C.JLAZJB.L.
Damascus Fragments.
Comptes rendus de F Academic des
Inscriptions et Belles
Lettres.
C.S.JB.L.
D.AC.L.
D.AG.R.
D.S.D.
D.S.H.
Manual of Discipline.
Midrask of Habacuc.
D.S.5.
Dead Sea
D.S. T.
Collection of Hymns.
D.S. W.
War
E.L.
Ephemerides Liturgicae.
Scrolls.
E. T.
Evangelische Theologie.
E. T.L.
F.H.G.
G.C.5.
H. T.R.
M. G. WJ.
AT. T.S.
New Testament
J.B.L.
/. T.5.
P.E.Q.
P.G.
P.L.
P.O.
Studies.
Patrologia Graeca.
Patrologia Latina.
I Q. Ben.
Patrologia Orientalis.
Qumran Cave I, Benedictions.
I Q. Test.
Fkr.
R.B.
Revue biblique.
Revue b^nedictinc.
Revue des tudcs grecques.
IV Q,
Rev, Bin.
R.E.G.
Abbreviations
xii
R.O.C.
JLS.R.
Recherches de Science
.R.T.
Revue
5.C.
Sources chr6tieroies.
S.DJB.
T.W.N.T.
F1C.
Vigiliae ChristZanae.
V.D*
Z.K. T.
Z.R.G.G.
religieuse.
tkomiste.
Verbum Domini.
On die
Sacraments.
Fasting.
on
the Psalms.
AUGUSTINE
En. Psalm.: Expositions of the Psalms.
Epist.: Letters.
Tract. Joh.: Treatise
on
St John.
CASSIAN
Coll: Conferences.
CLEMENT OF ALEXANDRIA
Exc. Theod.: Extracts from Theodotus.
Paed.: Pedagogue.
Protrept.:
Man shall be
Saved?
CYPRIAN
Epist. : Letters.
Test.:
Testimonia.
CYRIL OF JERUSALEM
Catech.: Catecheses.
ParaL:
Procatech.: Procatecheses.
DBDYMUS
Com. Psalm.: Commentary on the Psalms.
Trin.:
On the Trinity.
EPHRAEM
Hymn. Epiph.: Hymn on the Epiphany.
Hymn. Parad.: Hymn on Paradise (Beck).
xiii
xiv
Contractions
EPEPHANIUS
Pan.: Medicine Box.
EUSBBIUS
Com.
Psalm.:
Commentary on
the Psalms.
Hist,
Dem.
ev.:
EUTROPIUS
De so 1st.
et aeauinoct:
On the
Solstice
GATJDENTIUS OF BRESCIA
Serm.: Sermons.
GREGORY OF ELVIRA
orth.:
Dejide
Tract: Treatises.
GREGORY NAZIANZEN
Or.: Sermons.
GREGORY OF NYSSA
Asc. Chr.:
In Cant.:
Ep.: Letters.
In lapL: On Baptism.
Laud. Bos.: Panegyric on his Brother Basil.
Virg:
Beat:
On Virginity.
On the Beatitudes.
HERMAS
Mand.: Precepts.
Sim.: Parables.
HIPPOLYTUS
IGNATIUS OF ANTIOCH
Eph.: Letter to the Ephesians.
Philad.: Letter to the Philadelphians.
Trail: Letter to the Trallians.
IRENAEUS
Adv.
naer.:
Against Heresies.
xv
Contractions
JEROME
Com. Is.: Commentary on Isalas.
Com. Mat.: Commentary on Matthew.
Com. Zach.: Commentary on Zacharias.
JOHN CHRYSOSTOM
Horn. Eliam: Homily on Elias.
Horn. Phil: Homily on the Epistle
to the PhiHppians.
JUSUN
lApol: Hrst Apology.
Dial: Dialogue with Trypho.
LACTANTIUS
Div. inst: Divinae Institutiones.
MAXIMUS OF TURIN
Horn.: Homilies.
MAXIMUS OF TYRE
Disc.: Discourses.
METHODIUS OF OLYMPUS
Conv.:
Res.:
Virgins.
On the Resurrection.
Nnus
Monast.
exercit.:
OPTATUS OF MILEVIS
Schism. Donat.:
On the Donatist
ORIGEN
Com. Gen.: Commentary on
Schism.
Genesis.
to the
Romans.
De Or.: On Prayer.
Horn. Ezech.: Homily on Ezechiel.
Horn. Num.:
Homily on Numbers.
PHELO
Her.:
Opif.:
on
Genesis, Exodus.
Contractions
Spec, kg.: Particular Laws,
Vita Mas.; life of Moses.
PSEUDO-CLEMENT
Horn.: Homilies.
Rec.: Recognitiones.
PSEUDO-JEROME
TACITUS
Hist.: Histories.
TATIAN
Disc.: Discourses.
TERTULHAN
Adv.Jud.: Against the Jews.
Anim.: On the Soul.
On Baptism.
On Idolatry.
Bapt.:
De idol:
TESTAMENT OF ABRAHAM
Test. Abr.
THEODORET
Quaest. Ex.: Questions
ZJENO OF
VERONA
Tract,: Treatises.
on Exodus.
the
Crown
New
The
this principle
by
liturgical feasts.
The
however, apparently an
of Tabernacles, the
the
feast
exception, provided by
Skenopegia of the Septuagint, which took place in September. There is only one remaining vestige of this in the
bearing a
Ember Saturday
exegesis.
But
left
of Christ.
of the
feast
leg.,
n, 204).
The
have reference to
characteristic observances
its
1
Cf. J. Dani&ou, "Les Quatre-Temps de septembre et la fete des Taber"
nzdes",wLaMaison-Dieu, 46(1956), pp. 114-36; La fete des Tabernacles
(Munich, 1954)
J-
van Goudoever,
Biblical Calendars
made of branches,
living for seven days in arbours (OTCTJVCU)
the libations of water to obtain rain, the procession round
the altar
on
and in
when
nosegay (lulab)
The
first-fruits
the first-born
leg.,
and in the
were
recalled in order to
keep up
more
of God's people
5
3,
but
it is
eminently
zum N.T.,
n, pp. 774-812.
T4(JPX.,25, 1536),
The Palm
atid the
Crown
festival
out
(loc.
But there
is
end
But the
feast
standing
Olives,
against Jerusalem,
said that "living waters shall
which
(14. 4).
is
Then
over
it is
Theodoret
(foe. at.)
calls it
the feast of
consummation (auvreXeuxs)
at
N. H.
Snaith,
The Jewish
New
pp 75-8o.
of water
recalls
one of its
ritual
This
is
the eighth
procession on
Now
Messiah
as
one
who
is
contains,
this
psalm
refers
to the
another
me!"
This psalm
that the New
(verse 25).
messianic
text
show
of
on Zacharias
14. 16, St
fallacious
"a
(1529 A).
to
Thus the
See2Esdras[Neh.]
make
They
tabernacles."
8.
festivities
15:
man
ate
the
Croum
material pleasures in
messianic hopes fostered by the feast would account for
its
having been the occasion of a certain amount of
warning about
9
it
given to Christians by the Fathers of the Church.
Jerome's statement has the further interest of bringing
the feast into relation with the millennium. It is well
political disturbance,
particular
known
lived if
he had been
stricken
by
faithful,
original sin,
and which
his descendants,
evidence for
(Jerome,
themes
loc. tit,
are
I537A).
associated
themes
of Paradise
in
Judaism.
testifying to
an ancient tradition
is
understanding of
found
in Methodius of
already
out
from
the
going
Egypt in an
Olympus. Interpreting
eschatological sense, he writes: "I also, having come out
of the Egypt of this life and going on my way, come first
to the Resurrection, to the true feast of Tabernacles.
See
M.
10 See
J.
Simon, Verus
this millenarian
is
There, having
set
my
up
shelter
on
the
first clay
of the
feast, that
Heaven" (Cow.,
because
it
held also
ix,
5;
by some
feast
was
was
Furthermore,
(i529A),
theology; and
it
was
This
is
evidence.
work on
we may
One
lulab
and the
the menorah:
shophar
u is
ethrog,
1*
associated
which belongs
sacrifice
to the
same
cycle.
at
the
any
rate
Whether
this
"
Jewish Symbols
in
the
Graeco-Roman
Period,
li
vok (New
1953-63).
12
13
Translator.
Translator.
York,
the
Crown
of the synagogue
Dura-Europos on
example
is
fresco
W.B.I but
this
14
opinion does not seem tenable.
from
Temple
under Solomon in
An
feast.
such
as is
found in
fresco
month
Tishri.
The upper
part, in its
of Mfe,
having a
menorah.
this
as the eschatological
14
Temple.
15
The
over-all conclusion
(New Haven,
15
1948), p. 89.
in
me
Paintings of the
of her study
by
is
Mab and
the ethrog
is
the feast
We
We
which
these elements
echo an
earlier
Hrst of
symbolism.
them
There is perhaps an
where the life of the
as prefiguring
the sukkoth in
world to come.
it
appears that a
the
Crown
New
feast
New
Several
between
it
and the
feast
while Luke
28) says
difference suggests that it
(9.
importance.
second point
A
We have
is
remarked the
the
Christ manifests himself in glory on a mountain, unidentiThe cloud (Luke 9. 34) has a tie with the worship in
fied.
it is
See
J.
Bonsirven,
194.5),
p- 522;
1950), p. 54.
io
17
32. i8.
we must
an allusion to the
feast
of
would be
clearly explicable:
of the
form of the observances of the
18 The incident is still
more intelligible
feast of Tabernacles.
time
the
when
at
Tabernacles
was being
took
if it
pkce
it
celebrated.
There
a kst observation to be
is
the
eschatological
their
made about
significance
symbolism. Methodius
our risen
of Tabernacles
is
One
Amos 9.
ii
"I will
raise
17
18
by
is
included
the
Crown
among
Irenaeus (Dem., 38 and 62; P.O., 12, pp. 688 and 707)
feast
But we do find in Judaism another symbolism, concerning not the arbours themselves but their decoration.
Riesenfeld points out that the midrashim are familiar with
the idea that the adornment of the dwellings of the future
19
will accord with a man's actions during his earthly life.
is
rabbinic
symbolism.
millennium "I celebrate a
feast to
God
according to the
Law, adorning
bodily tabernacle [i.e., the risen body]
with good deeds. If I can display fruits of virtue when I
my
(Cow.,
eous
ix, 17;
made
fresh
with sweet
garlanded with
obtain virtue, the
flowers.
(Hymn.
Beck
feast
19
more
scents,
decked with
fruit,
The
expressly
of Tabernacles.
Riesenfdd, op.
cit.,
p. 197.
12
and the
ethrog,
whose
series
on
the
Mount of Olives,
in
drawn
(v, 4):
which
we
reflect
on
and
The
lulab
much more
hope in the
important,
after life.
It
of resurrection. 21
It is
is
found
on
its
carried
by martyrs,
men who
the
Crown
13
in the Apocalypse
on
the
monuments
it is
a matter
on the first day the Jews had to submit the Mab for
examination to ensure that its component sprigs were in
feast:
with the
feast
who
those
among
Christians.
So
22
23
14
To
lypse, in 22. 2.
We
calls
when
generally ignored
messianic symbolism are being examined, namely, the
crown. There is an opinion current that the use of a crown
appeal
24 i
is
made
to Tertullian's
De
corona militum,
which
15
condemns the use of crowns. On the other hand* a number of writers have opposed this view. Harald Riesenfeld, 27
28
29
Jacques Dupont and Isaac Abrahams defend the Jewish
of the crown, and this opinion seems to us to be
well-founded. But it also seems that one can go further
and connect the use of crowns, first by the Jews and then
by the Christians, with the feast of Tabernacles. And
this enables us to have a better understanding of its
origin
eschatological symbolism.
Book ofJubilees,
they should celebrate it [the feast of Taberdwell in arbours, and set wreaths on their
and
nacles]
heads and carry leafy boughs and branches of willow."
Israel that
of the
feast
given by
is
of leaves.
Tacitus (Hist, v,
5),
in
which he
states that
justification
The allusion in the
To these texts
27
Jlsus
28
transfigure*,
vv XpiarQ'.
Jewish Symbob,
Hellenistic in origin.
pp. 48-51-
V union avec
p. 78.
29
Studies in Pharisaism
30
it is
iv, p. lyj,
I,
pp. 169-70.
16
as its context,
We
have mentioned
this
its
feast
Christian
book
in
5
which
crown of willow
and
it
has been
Mob,
cit,
lulab
that
pp. 114-15.
32
evidence, op.
dt.,
with
it
was
the
Crown
17
37
feast,
it is
readily
believable
that
and
the
more
precise
still,
all
the
M.
the
Seven
men
conduct
this initiation.
The
first
makes an
36
du judto-christianisme, p. 382.
37
Les Quatre-Temps
J. Danielou,
3
.,
pp. 114-16.
18
of Tabernacles, and is evidence for the connection of crowns with it; but the rites taken as a whole
seem to be referred to baptism. So the crown appears here
of the
feast
Finally,
(p>oT7?ptov),
of verbena
(7re/H0r/>ecb*>
38
op96$) and of wormwood (aprefuo-m).
So the use of crowns of foliage in the rites of the feast
of Tabernacles is attested both by Jewish documents
about the feast and by Judaeo-Christian documents
which show it persisting in the rites of baptism. 39 This
enables us to arrive at one last aspect of the Jewish symbolism of the feast. The eschatological character of the crown
38
46; G.C.S., p. 309; 48; G.C.5., p. 313. The rite of crowning has an
important place in the Mandaean baptismal ritual. See E. Segelberg,
MasbM: Studies in the Ritual of the Mandaean Baptism (Uppsala, 1958),
about Mandaean usages.
p. 61. But there is nothing Hellenistic
39
Procatech., i
the
as
this
Crown
is
symbol
We
will give
often associated with
clear.
is
ig
the
crown
is
quoted Goodenough on
this matter.
is
We
obvious.
have
For the Christians,
we
crown
elect;
As J.
40
through with imagery from the feast of Tabernacles.
For John, the procession of white-robed priests on the
eighth day of the feast becomes the symbol of the pro-
cession
of the
elect
on the eighth
cosmic week. The crown of life
round the
altar
in Heaven
2O
This again
(7.
8.
crown
significance
"
crown
James
I.
of crowns
is
man "who
12: the
endures under
trials
will
dressed in white
(2.
asked an angel,
who
the
Crown
21
'Who
is
that
crowns on
answered and
places
it
from the
feast
Roman
41
"Das
pp. 390-1.
Ftinfte
Buch
22
We
owe
to
it,
seen that
The
verse
Mode
coronantur et
church of StPraxedes in
Rome
diffusion
of
this
apocryphal
West
symbolism of the crown was
kte in appearing in the West, it seems to have always
existed in the East, and to have been used in the liturgy.
But
if the eschatological
There
evidence of
Paradise.
crowns
We
In
also.
Hymn
vi
we
45 See L.
Brou,
is
foreign to
dius
of Olympus,
testifies
It is
it
is
to
in
the
Crown
23
Ephraem
it.
found mentioned
uses in Judaism;
in other contexts, as in Judith
(according to the Septuagint). There are also allusions to diadems and their symbolism in the Bible; but we
15. 13
its
as
late
Later on,
its
symbolism
as
we see in
is
is
parallel
with
nevertheless persisted.
See
J.
24
crown
Primitive Christian
Symlob
it.
the Tree
of Life
is
who
Rome
Clement of
times
many
that
is
(<f>vTia) 9
now
we
more
Well-Beloved"
(4, s).
Ignatius
whose
fruit is deadly;
m,
.
i);
"Shun
the evil
(Trail, xi,
i.
of the
See also
vi,
26
"
i
zndEph,
15. 13:
x, 3 for
"Every plant
(^urefo)
which
my
recall
Matthew
heavenly Father
whom
there
is
xxxvm,
There
is
St Paul
with
Ezechiel 17. 1-8 (Le Ungage p&abolique chez Paul . , [Descle*e, 1960],
pp. 54~5) But in Ezechiel there is mention of only one single vine.
.
27
planted
fills
by God;
Paradise.
its
plants are
many and
various;
It
It
carried on.
"
that
paradise
is
we
much
fruit (e&ca/wria)."
and
Confirmation Homily
See E. Segdbcrg, "Evangelium Verltatis:
its Relation to dae Odes of Solomon'*, in Orientalia Suecana, 8 (1959).
pp. 1-42.
28
Christ,
and
it
certainly has
its
roots in the
Old Testament.
We read in Isaias:
chosen people (10. 16; see also 62. 8 ; 84* 6; 93* 2). This may
shall not be
made
The Council of
steadfast in truth in as
Community "will be
much as it is the eternal
the
word
sect,
which
The
expression
is
found
also in
D.S.D.,
xi,
8,
and in
community:
(vi,
8
15-17), The whole of column 8 is devoted to the theme.
The plantation is made up of living trees (vra, 5). These
"
Brawley, Yahweh is the Guardian of his
Plantation: a Note on Is., 60. 21", in Biblicat 41 (1960), pp. 275-87.
6
See H. Riesenfeld, Jtsus transfigurt, pp. 190 f; PMlo, Opif.> 153 "All
the trees in God's paradise are alive and rational."
7
Die ratselhaften Termini Nazoraer und Iskariot (Uppsala, 1957), p. 23.
8
See G. Bernini, "II Giardiniere della Piantagione Eterna (D.S.T.,
5
On
I.
F.
M.
vm) ",
The
trees
of
do not cease
life
Vim
29
The
planting of the trees is deslength (vni, 21-6). Here there are striking
resemblances to the Odes ofSolomon : they have been pointed
trees
of water (vm,
9).
cribed, at
out by A. Dupont-Sommer. 9 In a
holy
"How
Das Johannesbuch
and:
catechesis;
this
latter
9
The Essene Writings from Qumran (Oxford, 1961). See also F.-M.
Braun, Jean le Thlologien et son vangile dans ?glise ancienne (Paris, 1959),
pp. 228-9.
10
See K. Rudolph, Die Mandaer, I: Das Mandaerproblem (Gottingen,
1960), p. 252, the most recent work.
11
Segelberg,
MasbM,
pp. 41-5.
3O
we
is
God's paradise,
We read in Irenaeus:
and received God's
"Men who
its
by baptism.
have advanced in
faith
were
New
Already in the
i)
Testament baptism is thought of as a planting, for Paul
calls the newly baptized "neophytes", the newly planted
towards the
patriarchs
East, furnished
and prophets
of bishops, priests
the procession of virgins .
, the order
An inexhaustible river flows through this
and levites.
.
garden, and
from
it
So
it is
proclaimed to the
12 See
J. Danielou, "Cat6chese pascale et retour au Paradis", in La
Maison-Dieu, 45 (1956), p. lor.
13 On this theme in
archaeology, see P. A. Underwood, "The Fountain
The theme of
various
trees
Church
31
corresponding to
the
is
The
nature of the
to
be watered by
catechetical character
is
is,
G.C.S., p. 29,
11.
16-19). This
is
which
tree of life
in
fruits.
For
this is
the
ground
showing that
life
is
attained
through
32
14
72, 2;
Origen, Com. Jok, xx, 36; G.C.5., p. 322:
De Or., 27, 10; Methodius, The Symposium of the Ten
draws a parallel between Eve
Virgins, ix, 3. Hippolytus
driven from the tree of life in Paradise and Mary Magdalen
G.C.S.
laying hold ofJesus in the garden (Com. Cant., 15;
to
Diognetus
351-2). One may ask whether the Epistle
does not
make an
allusion to the
same theme
in John
possible that the account
a reference
have
to
Magdalen may
appearing
it is
and
of the
(12, 8)
20. 11-18
both to the
15 This
assimilation of
garden of Paradise and to baptism.
Christ to the tree of life pointed the way to the likening
of Christians
Side
by
of Paradise. 16
with the paradise motif
to the trees
side
is
found that of
intermediary,
14
On
laden
with
fruit
am
Holze hangt", in
of the
16 See also
Eusebius, Com. Psalm, i. 3 (P.G., 23, 77B~c): the Christian
planted in Paradise is assimilated to the tree of life which is Christ ; Didymus.
Com. Psalm. I. 3 (P.G., 39, 11570).
33
flourishing (ev&aXes), tall (v^i/co/zoj>), fair-branched (/eoAA//cA&WOF). ... It was of this tree that Aclam refused the fruit
its
opposite. Christ is the tree of life,
the
of
tree
death" (Horn., 1, 4-5 Richard, p. 2). 17
the devil
This symbolism appears also in Justin (i ApoL, XL* 7-9;
and
victim to
fell
on
who know
those
places
(Is.
to
firjBpa)
44. 3),
(avaffijXcu,)
like the
18
water-
We
call
plants, like the tree planted by the waterside/'
mind the theme of the tree by the water's edge in the
to
It
'He who
shall
be
he
again
says
means to say is, 'Happy are they who, putting their hope
in the cross, have gone down into the water/ . . . Afterwards
it is
right-hand
who
17
and
of them will
side,
shall eat
Tituli
was a
*
19
live for ever.
That
I.
is
to say
latins
(Rome,
3; P.G., 39,
H57C.
19
Christian targum
of Ezechiel, analogous
literal
to that
34
that
but
(xi,
i. 3
points to those
whom
who
as
of the
a figure of Christ,
But,
all
tree as a figure
as Bertil
It
pre-Christian Judaism and Judaeo-Christianity.
of
of
the
a
biblical
which
number
overtones,
comprises
to
In
The
I. 3 is
testimonia
593D-596A.
of primitive
i.
Tlit Vine
35
and the
In
tree
of life
Isaias 5.
centre.
its
is a
vineyard (a/wreAa>F). Here is the
but
of
grape-vines (a/iTreAot) rather than
plantation again,
trees. Notice in verse 7 that the word veoforov is
equival-
Israelite
ent to
people,
theme
found again in Judaeo-Christian
is
the
and
is
example:
And
God"
As with the
vine-stock.
In Hodayoth,
22
23
Clement of Alexandria
i, 5,
and Sim.,
calls
the
it is
a nezer, a shoot,
his people/*
15-16
vi,
"
36
"The
a sucker:
its
earth,
the abyss/*
same
line.
its
and
shade over
its
roots
all
the
go down
to
25
17. 23,
Daniel
as a
plant
is
who is the stem, with the branches, who are the members.
a variant of St Paul's theme of the union of head and
members. But here again an element from the Hodayoth
may, perhaps, have come in. We have just seen that there
was question therein of the nezer, shoot, of Isaias n.i,
This sprang from the trees of life (Hod., vm, 6) and grew
It is
into a
huge
pret the
munity
forest (vr, 15). Bertil Gartner inclines to interin a collective sense, designating the com-
word
(op.
cit.,
p. 22).
Israel.
But it could
also
have
For the
nezer, see
io$ could
lie
word
their fruit
would be
calls
his cross,
you by
37
imperishable,
axe his
you who
From
its fruit is
imperishable ($<%>ros),
it
27
appears that the cross is here considered as "tree of life**.
And the parallel with the figure of head and members
theme
clearly shows that we have an equivalent of
John's
its
catechesis. Under
John's form of
in
"The
appears
Hippolytus:
spiritual vine
was the Saviour. The shoots (/cA^ara) and
it
saints,
those
who
believe in him.
The bunches of grapes are his martyrs; the trees which are
joined with the vine show forth the Passion; the vintagers
of grapes are the apostles;
the winepress is the Church; and the wine is die
power
of the Holy Spirit" (Ben. Isaac; P.O., 27, p. 9p), 28
for
it is
is
more
interesting
still,
"The
26
That this is a Judaeo-Christian theme is now confirmed by its presence
ia Palestinian inscriptions. See B. Bagatti, "Una pagina inedita stJU Chiesa
primitiva di Palestina", in Oss. Rom. (6 August 1960), p. 4,
27
See Justin, Dial, IXXXVT, i. I leave aside the theme of the cross, wHch
I
38
"The
Lord's vine
of sweet. Wroth
another, one conformable to his
stead
was the
7TO(f>6p7]av)
the
Today
Who
beauty.
the apostles
The
all
her
prophets and
And who the cicadas? The newly baptized, bathed in dew as they come from the font, resting
tree,
warmed by
Spirit
the
and carolling
Christ:
which bears
grapes,
the
the Tree
39
of lift
cicadas; but
we
are used
who go
would be preposterous
that,
whereas those
do not tire of
from
stem
each
we,
(a/i^cAo?)
picking good
that noble paradise where the only-begotten
into
going
Vine spreads out apostolic shoots and bears patriarchal
clusters, should not be insatiable in gathering what befits
us, though the vine flourishes more in the very harvesting"
into a natural vineyard (a,^\^v}
fruit
(Horn,
i,
But
it
The one
death.
drives
man from
branches
(jcAaSovs),
those
who
Paradise,
It
(Ham.
i,
5).
the other
the gardener'*
This is exactly Ignatius's image. Christ is the
the saved are its fruit; opposed to it stands the
is
of life,
tree of death. This is the old Judaeo-Christian theme,
to that of the vine, persisting in the catechetical
parallel
tradition and appearing anew in the lyricism of Asterius.
tree
It
to refer to pre-Christian
and he
of life.
If that
be
4O
In the
hope.
to the children of
first
Israel;
show
us.
30
We
life
or
as
the vine-stock
on which
shoots
and
branches grow;
image represents the close connection between Christ and his members in the Church.
this last
on, and
from
Ignatius
which
teristic
is
has rediscovered;
we now
"
s.v.
Vigne".
the Tree
of Life
41
word "neophyte".
the application to a
theme of the rediscovery of the great ecclesioparticular
symbols of the patristic age.
logical
It is
as distinct
from standing
water.
In
its
In
its
Christian sense
as the living
it
it is
these
given
ritual usage;
and
We
shall,
helped to develop the theological symbolism.
therefore, have to take these different aspects into account.
There
is
weE-known
43
"Con-
name of the
Father
much
he
attributes to
an interpolator,
usage
is
attested
later date.
by
The term
it
also indicates
water of a brook or a
river,
wide context
But more
It is found in Graeco-Roman religions.
it is found in Judaism. The Old Testament
particularly
The
ritual use
mentions
all,
it,
Judaism
La
a very
Above
of the
pp. 157-^0-
44
importance given to
chief part.
which
in
rites
living water
had a
the
p. 100) prescribe bathing
rite
(Ginza, n,
i, 180).
The
river Jordan.
John the
5
in living water, which is enjoined also for purifications.
So the ritual context of living water is that of Judaeo-
Christianity,
with which
it is
connected.
But
there
is
Jeremias
2. 13
"They have
*>*?s)."
(4.
15)
of God's
waters
But
life.
(vSa>p
We
may
<v) shall
this eschatological
outpouring
is
more
particularly
appears already in
Spirit,
of
The
Ezechiel 36. 25-7.
baptism in water
relationship
in the Holy Spirit mentioned in connection
and
associated
as
baptism
associates the
gift
Qumran Manual
Thomas, Le Mouvement
baptiste en Palestine et
1955)6
G.
W. H. Lampe,
28.
Spirit, p.
rather
to
en Syrie (Gembloux,
45
Master of Justice
I
is
8
represented as giving living water;
give
for
in a parched land,
like a gush of water in a waterless land.
Further
on
there
is
whose
Then
it is
he
said that
shall
not drink
at the source
of life.
And,
There has been thought
the source of life.
of,
of unfailing waters.
to draw,
is
deep.
From whence
The
then hast
Dupont-Sommer.
46
*
Law and
with
Hymn
is
striking.
man thirst,
let
him come
to
me and drink,
he that
believeth in
rests
on
his theology.
is
properly John's, and in
of
him depends on the theology
Qumran.
There is still one last observation to make. It has been
10
and it is probable, that the two passages we
suggested,
as representing
the
Holy
9 "L'Arri&re-fond
judaique
s
Spirit
du quatrieme
fivangile et
k communaute Je
47
we
Holy
Spirit.
It is
from
St Paul's theology
Thus, in
xi, 6:
11
Mandaean
texts.
'
this seems to be
living water (Tract, n, 35);
the low sound that running water makes.
In addition,
an allusion to
"All
you
that thirst,
11 E.
Segdberg, MasUtd, p. 4512 Found
21. 6:
in
come
to the waters", 12
48
and to Psalm
me
me
"He
a resting-place where
gives
leads
out
to the cool water's
green pasture,
13
brink."
It is difficult to think that the Odes of Solomon
there
22. 2,
Is
parallel
whose
development
context
is
Judaeo-
Christian.
more
of this symbolism.
this.
After having described the stream of living water flowing from the eschatological Temple, the beginning of
"
... on both sides of the
Apocalypse, ch. 22, goes on:
river was the tree of life, bearing twelve fruits, yielding
Lord,
mentioning the speaking water, adds: "Blessed,
have a place in thy Paradise; and they
are they who
grow according to the growth of thy trees" (15-16).
.
In the
Qumran Hymn
(col. 8, 5-6)
go
first
passage,
Temple we
Apoc.
7. 17,
"The Lamb
It
shall rule
shall lead
them to
49
Every month
The stream of
The
for
its
which
that
quotations
15
It runs:
are
is
characteristic
eat
down
shown16
wood
14
has
50
life.
are in prolongation
living water
lines a
water
as distinct
It is
gives
life,
the fish.
ism the
It is
well
Fathers, this
is
generally explained
by
reserved for
life.
full
it
held in Jewish
offish,
which
art,
where water
signify the
is
resurrection. 19
The
is
living water.
19
that
is
running water.
See also the inscriptions of Abercius and of Pectorius.
cates
18
And
just
vSwp
what
<Si>
is
indi-
51
And every
And
abundance
waters" (8-10).
When we
reflect
on
the part
pkyed by
this
chapter of
with
it,
as Allgeier saw. 20
The
The
by
is
the
of Jerusalem, which
Dead
Sea.
is
healed
Confronted by a
mean
way,
We
of fish.
i.e.,
to
that
John
i-ii.
is
full
21. 1-14;
and
Its
it
5.
21
"Vidi aquam", in Romische Quartalschrift, 39 (1931), pp. 29 ffThe Fourth Gospel (London, 1947), p. 554. -In these texts It is not the
Dead Sea but the Lake of Genesareth that is full of fish. But it must "be
noted that in the Septuagint the waters that flow from the Temple are said
21
8).
52
symboKsm
in the
Qumran
documents, in John's
healed
"
(foflijaerca)
form of
This
is
a shortened
characteristic.
The word
uyiao-et,
"heal",
is
replaced
by
aytaact,
"hallow";
ir&croc
transition easier.
What
is this
association
PP. 323-7.
53
Now
Is
Here
it
may
depending on
is
an Old-Testament
is
ZacL
14. 8
river
of living water.
J.
Comblin
has
the
29-33-
54
And
this
prophecy
is fulfilled
when
Christ,
who
is
life.
the
symbolism.
The
These fertile
in as
first is
much
as
is
characteristic feature
wrote: "The
first
notice
how God
familiarizes
man
theology of images, to
with his way of acting
make more
acceptable the
Ambrose
quotes Genesis
i.
20,
55
(page 50).
The theme
common to
The connecting
is
Syrian catechesis; we
decoration of early Christian baptisteries provides
noteworthy evidence of this, as D. de Bruyne and J,
The
which
by which
has studied
its
it
et retour
an Paradis", in La Maison~
56
Its
baptismal
living water
SuppL,
I,
Elvira, op.
at).
26
expounded by Hugo Rahner and F.-M. Braun.
In the typology of the rock of the Exodus, the water in
question is one which quenches thirst. This appears
again in the episode of the Samaritan woman and in
John
7.
drink,
37: "If
he
any
man
thirst, let
that believeth in
him come
me." That
me and
what we
to
is
just
find in the Odes of Solomon: "All the thirsty upon earth
were given to drink of it" (vi, 10). Here is a new note in
by men,
it
gives
life
to
them
too. 27
26
As
J.
H.
MasbM,
p. 59); it indicates
an Eastern origin.
57
There
is
John
the
ascension
of
Elias
appear as figures
3
baptism.
all
of
In
waters". 28
death
Segdberg,
MaMtA,
$. 38.
from IL Goldammer,
in Theologische
The fact from which we can start is that the theme of the
of the Church formed part of the catechetical tradition. This has been established by G. Strecker
ship as a figure
in his book
men
of
many
different origins
in
1 Cf.
Hugo Rahner,
York, 1963.
2
113.
catechists
carried
is
59
on by comparing
of ordination.
This is confirmed by a passage in a
liturgical
document,
do
passengers.
...
is
as
east, as is
(n, 57).
the
two
one to think that the Apostolic Constitutions depend on the Epistle of Clement, inasmuch as the
passage does not form part of the Didascalia* It represents,
passages incline
too, a
is
more developed
state.
way
that there
is
no
60
by
with
her.
Her bow
is
to the south.
who
and
steer
look
after the
is
the yard
the ship
pilot;
is
the Church,
but the
details
it is
and
here
its
different.
character
is
the
is
In the
catechetical
We
its
4,
and the
wx avff
(appeva) of charity."
6
Sol Salutis (Miinster, 1925), p. 278.
of
sails
and
of Antioch (Eph.
ix, x),
61
the cross.
is
Even though
it is later
in date, there
is
a passage
of
context
is
more
ship
is
The
keel
is all
single piece;
internal revetments (wepti-woia), the deck-boards, the ribs
(eyicotAta),
together they
We
So
common
was
familiar
were
not a sea-going people; but such images
very
Marine images are not
to the Greeks,
who
Father
precisely, the
comparison
of the State to
a ship, the
as
a ship whose
62
pilot
is
much must be
granted to Gold-
ammer.
But, while it is certain that the comparison was in high
favour with the Greeks, it is nevertheless not certain that
did not have Jewish antecedents. There are several
possible lines of investigation. Every student turns first to
it
We
my
and we were with him. And a ship appeared, sailing without crew or pilot.
The name on the ship was 'Jacob's
,
tiller,
(CTKCC^OS:)
Josephite tribes,
The
*Les
manuscrits de
Qoumrdn
Testaments des
XII
Patriarches et les
63
doubtless the priestly messlaii who will gather dispersed Israel at the end of time. The allusion to Jamnia,
he
Is
Hebrew
for
intercession
the atmosphere
is
Greek.
aspects
The
Hebrew
latter is entirely
it
is
It is
anterior to the
of the Haggadah.
wreck, to which
Testament
It
at Levi's prayer.
That
Is
the point
time:
Mark
6.
8
47-51, which was pointed out by Edwyn Hoskyns. He
starts from the metaphor of a storm to express tribulation,
is
Israel
The Testaments of the Twelve Patriarchs (Assen, 1953), p. 57The Riddle of the New Testament (London, 1958), p. 70.
64
intercession,
storm
as signifying
the eschatological
trials
from which
only God's power can bring deliverance, and that deliverance obtained by the intercession of holy men. It is notethat this
worthy
Asterius,
who made
symbolism.
He
him
buffeted
as it
the winds
'
nailed to the cross, the veil of the temple was rent like a
sail, then the apostles, deprived of their leader and battered
*
by
there
If
is
no righteous man'"
for
(xx, 17).
conclusions.
65
a symbolism of
ofNephtali).
In the era of the
New
new
Jesus'
importance.
seems to us that
Retaining the Jewish literary genre, he uses Levi to rethe priestly messiah, calming the storm
present Christ as
But
ship is
as that
6*
which
is
saved;
66
a text that
is
important because of
its
In his First
date.
sail
is
the seas
properly
seems
in
accordance
cross.
with
primitive
wholly
Christian symbolism, in which symbols of the cross had a
considerable place. More especially as regards this passage
from Justin,
confirmation.
form of the
ship's salvation
symbolism.
And
it
We
shall see in a
sail
it
tore Romano,
10
67
life
which
of the
namely, Noah's
of eschatological deliverance.
Philo of Alexandria had already brought the two themes
together, seeing the ark as an image of the soul moving
towards the life of blessedness.
is
as
ark,
instrument
the
But
symbolism of the
as
we
find
it
ship as a sign
of hope for
eternity, just
On the other
"the dove (xreAeias), the fish (tx&fe), the ship running before
a favourable
Polycrates
m, n,
59, i).
It is
H. Ledercq,
art.
cols.
1008-21.
68
of another
race,
of those
whom
he has
floating
ark
at
On
passage the
the
the cross.
by
this conclusive
is
is
This
is
meaning presented
the salvation symbolism of the ark before Tertullian.
this point Goldammer is right, as against Peterson.
use of the ship. When did its symbolism change from that
of the cross to that of the Church? There are two lines of
(xn, 7)*
The interest
Nephtali.
69
Is but
lighdy touched. Notice
a question of the universal Church: the
are
the twelve aposdes. This again is right in line with the
the
that
it is
Judaeo-Christian theme.
his exegesis to another,
as a figure
of baptism.
two Judaeo-Christian
lines
we
non
De
sit'
(24, 4).
unitate Ecclesiae
aphorism: "There
in Cyprian's
the origin of the
salvation outside the Church/*
and in Origen.
is
no
It is
put on
But the
catechetical
developments
we
quoted at the
to this
show
type. They
beginning are not stricdy reducible
and its structure.
church
local
the
of
an
us the ship as
image
Now, we find this theme in texts of Hippolytus of Rome
which
so far
we
Benedictions of Moses:
"The
the churches,
ships are
which
yo
by
Church. Through his Apostolic Tradition, he is not unconnected with the sources of the Apostolic Constitutions.
of
this inquiry,
starting
from
ships as
symbols of the
churches.
Thus it appears that Tertullian and Hippolytus, independently of one another, were at the source of those developments which led to the ship being looked on as a symbol
of the Church, whether the universal or the local church.
In the case of both writers this symbolism has JudaeoChristian roots, and would appear to have a special connection with the apocalyptic theme of the ship as a figure
of Israel in the Testaments of the Twelve Patriarchs. This
dependence is the more convincing where Hippolytus is
concerned because he makes use of the Testaments elsewhere. This evolution was no doubt made easier by the
place held in Hellenistic literature by the theme of the ship
as symbol of the State. So we have one more
example of
the adaptation of a Judaeo-Christian image to a Hellenistic
usage.
5
Elias's Chariot
Writers of the fourth century have left us some lists of
names for the sacrament of baptism which are valuable for
on
its
calls
.
ofJeruof
"ransoming
prisoners,
of the soul, shining vesture
rebirth
list,
33,
is
to
gift
of
36ic).
These are
them
traditional
one, occurring in
alludes to,
and
Some of them
elsewhere.
"vehicle",
titles,
all
three
lists, is
But
what image
and consequently which aspect of baptism
Is it
ox^jfu*.
emphasizes? On
be determined?
elucidation of
possible to decide
it
it
its
origin in tradition
this study to the
to
devote
propose
this point of ancient baptismal catechesis.
I
with an expression
which belongs both to philosophical and to religious
It
will
be of interest
in confronting us
72
language, and
lines
in
its
turies B.C.,
and
this is
the sense
we
It
2
and ordained it to be its driver" (Disc., XLI, 4).
The same meaning is found in Christian writers, such as
Clement of Alexandria (Strom., vi, 18, 163, 2) and Methodius of Olympus (Res., n, 22; G.C.S., p. 376). Gregory of
(XW a
not
as driver.
f course be
Sxw* k
Tertulliani
See also
Eliass Chariot
body (Anim.
53, 3), St
73
Augustine by
(Ejwst,
13, 2).
common
more
technical conception,
in
ox??/ta
which
ox??/"*
does not
in
whom,
Proclus,
ff.
body
(yrjwov
aa>ju-a) (i,
p. 5
Diehl).
the chariot
vov$ .
explicitly
There
is
saint
la doctrine
Ochema (Assen,
Augustin (Paris, 1945), pp. 3<53~79; J* J* ^oortman,
1 954).
4
74
trial
making
it
board
its star as
if it
were a
vehicle
made of
terrestrial
it
in Origen
particularly,
for
We meet
"He
this
as
but to say
it is
subsist in nakedness,
incorporeal?" (Res.,
m,
what is
18; G.C.5.,
pp. 4I4-I5)-
little
later.
It
is
possible that
Origen and
Ellas $ Chariot
Plotinus
75
Ammonius
Saccas.
The
thesis
was
perliaps
to be modified by
who
Produs,
interesting thing
is
the doctrine,
common
In this age,
of
the astral body. Before the discussions of the Neoplatonists, this doctrine was held in one current of Middle
Platonism.
It is
certainly
got
it
in a
way
^d
body(x, 13).
There is one more thing to be noticed. For Neoplatonism, this astral body, which comes from the ether, Is what
enables the soul, in itself motionless, to move. J. BIdez
with reference to Porphyry. 7 lamblichus
points this out
makes several allusions to the idea: "Souls of differing
kinds connote their vehides (ox^ aTa ) in accordance with
the rank assigned to each" (379, 25; Festuglere, p. 221).
Later on
is a direct echo from the Timaeus, 411.
This
Souls therefore
move on
Does the
Vie de Porphyre (Ghent, 1913), pp. 89-90:0. See also J. P<pin, "Le
de
veture", in Augustinus Maghter, i, p. 298.
See also
Disc., iv, 15213; Hertlein, p. 197: the Sun gives something
Symbolisme neo-platonicien
8
Julian,
of the divine light as a vehicle for a secure descent into the world of becomthis text (op. aV., p. 298), but interprets it wrongly.
ing. J. P6pin quotes
Primitive Christian
76
astral
body
Symbols
dove, die
Holy
Spirit,
who raises
9
the soul to the Trinity.
amongst
deriving
passages,
God
century
"Ezechiel describes God's vehicle (oxw*), that is the
cherubim, and the throne which is above them and the
but Gregory
sense
s
See
is
is
more
J.
Daniflou,
more
is
translated
by &ppa
exact in using
oxwa
(Ez.
43.
3),
f which the
general.
"La colombe
et
t&iebre", in
Emnos Jahrbuch,
23
Eliass Chariot
77
Is found
of Methodius of Olympus. He is
criticizing Origen's spiritual o;p7fi" and sets out to show
that the body is always composed of four elements. For
that purpose he uses the analogy of the microcosm and the
macrocosm: the world as a whole is composed of the four
elements, and so too is the human body. He goes on:
"That is why the prophet [Ezechiel], wanting to show
God's presidency and governance of the universe, .
expounds the guidance (Tpto'x^w) and intelligent management of the four-faced cherubim as directed by the
in a notable passage
Logos.
plant,
corresponds
and earth, water and fire in his hand and ruling them by his
will, like a four-horsed vehicle (oxypa), in an unutterable
way controls (^woxet) the universe and keeps it in being**
(Res., H, 10 ; G.C.S., pp. 351-2).
We
see that
Methodius here
The
of Pseudo-Justin had
already likened it to the winged chariot of Zeus in the
Phaedrus, 246E. But there is an allusion to a more philoto Hellenistic ideas.
Cohortatio
helttnisls,
(Paris, 1938),
biblical
78
exegesis.
15. 9
Methodius is Irenaeus, who interprets the four animals
of Ezedbid as the four cardinal points, giving them a
shall come
cosmic significance (Adv. haer. m, II, 8).
We
across these
moment
is
what matters
assimilations
again;
Methodius's use of the term
o^^a
at
the
for the
merkabah.
there reason to ttiink that this
Is
theme had a
relation to
baptism?
of God".
As Waszink
translation of $xw a *
likelihood the
notes,
the
word
is
the exact
It is
theme
probably R. F. Refoule
"the charioteer
as
(f]vloxos)
of the sea"
(Para/., 8;
P.G.,
as
and
up the image of Neptune driving his chariot
"
horses, which are the sea itself. But the expression driver
and creator" enlarges the image of the sense of the cosmic
chariot, and so joins up with Dion Chrysostom and
here
calls
Methodius.
by
he
"A
The text
is
quoted
chariot (ap^}
ovpavov),
of
up to Heaven
is
above
(vpbs
man"
Silas's Chariot
79
of Heaven
(In
human
ciates
nature into Heaven. Cyril of Jerusalem also assothe chariot of Elias with Christ's ascension
(Cat.,
is
"How
towards Heaven
the prophet
Scripture
if
is
David longed
wont
to have? It
to symbolize the
is
in this
way
that
80
"The
glory of God
it
is
like a vehicle
p&$ ovpavov,
which
we
relation
of those
Cyril
"EHas
There
is
treats the
is
in particular.
being frequent,
associated
11
with
The theme of
is
it.
Elias's
ascension,
without
possible that
it is
represented
is
on a
Elias s Chariot
81
way the
Elias's chariot
the
chariot that
is
Spirit.
It is
vehicle to Heaven.
baptismal grace
Holy
Spirit
is
signified in
which
carries
Heaven. 13
12
13
H. Leclercq, D.A.C.L., art. Helios, vi, 2148-51See also St Ambrose: "Elias unclosed Heaven, and was
by the
chariot;
carried thither
82
of
its
Red
men
(<Jpfwx)
tens
from
to be
made
like to the
preserved
me"
kind of Vehicle.
(1-2).
and
it
could
It is
mean
and the Syriac word could perfectly well have this sense;
so could the Greek Sx^p<^ 9 which is the exact translation.
is
a ship.
p. 123.
We know
Eliass Chariot
83
J.
water
(Dial.,
cxxxvm,
2-3) ;
this is
is
at
work
in
we
SiW/w. This
is
the Flood
Noah's ark
context.
is
But
this
symbolism of the
ship.
two
one hand,
we
On
oxw*
is
the
possible to find a context which
That their connection
explains this fourth-century fusion?
two themes.
15
J.
Is it
304-18).
Dame,
Indiana, 1956).
84
first
it
impossible. Indeed,
in an eschatological context.
When commenting on
Thessalonians
4,
17,
up
oflsaiaSy n, 17.
But the
interesting thing
is
that
Chrysostom thinks
it
we
another,
more mythological,
conceived as
F.
Cumont
which is
u Lux perpetua
(Paris, 1949),
pp. 289-93,
Eliass Chariot
85
with Mithraism.
It first
appears applied to emperors, in
connection with the solar ait. Thus his Latin panegyrist
writes of Constantius ;
to
its
"
chariot to carry
From
of the empire
the beginning
pictorial
also
to
less
distinguished
persons.
drawn by four
horses abreast
is
surrounded by the
sigjns
justified at the
among
this
may
be
Goodenough
thinks that
God
as
the
I,
86
drawn by two
horses.
carrying the sheep, the Fisherman and fish. One can hardly
to associate the chariot of Christ-Helios with the same
fail
now
it is
Christ
who
is
represented under
The
with
its
But
is this
topics,
and
Dom
reference,
it is
classical
2147-9).
18
19
Eliass Chariot
There
texts
is
literary confirmation
which, playing on
of
the Greek
87
this
assimMation in
in a text
now
(Hbm. Eliam,
likeness
denote the wings of the dove, die Holy Spirit. In the same
way the ox^** took elements from representations of the
sun-chariot: but it too signifies the power of the Holy
Spirit,
who
is
oxw a
%&& irrepov.
names
for baptism.
Its
popularity
88
was no doubt
facilitated
the stsn-chariot.
baptism
from
as
its
by
earthly
essential
But
life
aspect
Holy
to heavenly
life.
of baptism, just
-
Thus
as
it
points to an
a^payfe,
to
other
aspects
point
evSu/xa,
of it.
i.
Axe
scratched
Flevit,
on the
Mount
the
3. Six-pointed cross or star incised on
cover of a stone ossuary in the Department
Theatre, Ephesus
of Antiquities of Jordan
2.
4.
Two-horned
cross
engraved on stone
Flevit. This
of
&; 6, Ploughs scratched on ossuaries from the cemetery
Dpminus
in use in the Near East. In 6 the head of the plough has been
type of plough is still
as raised to make the cross symbolism clear
depicted
5
7.
The
graffito
fish
8, 9,
10, ii
& 12.
Stelae
from
They belong
to
fourth-
shown.
crosses,
of
include
sword
notched
Tree
crosses,
i'3.
tomb of Nur
Christians
at
(cf.
(photo: P. S. Voigt)
14.
15.
Tree of
Life, the
middle one
as a
cross, incised
6
The Plough and
Among
the texts
the
from
Axe
Isaias
shares
the earth
by the
apostles,
a great change.
The swords and spears of warfare are turned into tools of
that he himself has made, into sickles
peace, into ploughs
that he has provided for the harvest: so much so that men
has
wrought
ApoL, xxxix,
Test., n, 18;
i;
Dial, ex,
C5.EX.,
3.
84-5.
3 Contra
Cefe., v, 33; G.C.5., pp. 35-64 Dem.
ev., 9; P.G., 22, 7I2C-D.
90
whom
of
It is
4.).
this
prophetical intera
into
subtle
as
he
sometimes does:
very
pretation
allegory,
"For
it is
combined with
*
the
way
it
iron,
The beginning of
who
words "in
this
the saying
is true" are
quoted from it.
commented on them a little before
But Irenaeus does not stop there. The
Word joins
that
is
"
recapitulation",
Here
we
beginning
have Irenaeus's idea of
came
to
at the last.
the
Axe
91
weeds. This
is
the symbol
we seek to
clarify.
He
sees in this a
The
flesh is
wood
signifies the
Word, and
the iron
the plough.
wood
(fijAov).
John die Baptist says that the Word of God is like an axe
axe is laid to the root of the tree'
(aiv7?); 'Now the
Word
passage
is
has
shown
forth (l<j>avpo><jv)
92
several phrases in
They have
common, which
of the Latin
give us the Greek equivalents
Jirmumi ijmipwrw
nature,
ostendfy.
Here, iron
the
fortunately
text (orepetv
separated
is
the divine
from human
to the
by sin and became hidden, and is brought
surface, shown forth, by the Incarnation.
Irooaeus did not invent the symbolism of the prophet's
nature
it is
on its heavy
Just so,
baptism
in the
in]
6)- Justin's
interpreta-
is
wood of Christ,
that
is,
by
P.L., 2, 67615).
is
given by
Ambrose (Sacram., n, n; S,C, p. 65: Myst., 51; 5.C.,
5
But the most explicit author is Didymus: "The
125).
wanted object
wood
is
lies,
the
wood of the
cross.
It is
n,
useful to recall
492-3
and Pseudo-
93
217
11.
Justin speaks
ff.),
cross
Anyway, what
(LV, 2).
matters for us
is
it is
wood,
is
which second-century
of Paradise,
Moses' rod, the wood of the ark, and so forth.
But in the case of the plough and doubtless of the axe
too (Adv. haer., v, 17, 4; P.G., 7, 14710) there is somewriters
thing
else,
namely,
its
in
f-tiXov
Irenaeus writes:
shape.
'materialized'
flesh
"The
and fixed as
it
which iron is
ized
by
words
first
habitu
The plough
Justin's First
as
symbol of the
Apology
(LV,
2-6).
it difficult
to question
He
sets
down
various
le
bois chez
94
figures
military
form a whole (tcowwvlav x^v) without this sign/* In the
list he includes the plough: "Can the earth be ploughed
(apovrou)
is
[the cross]?'* The comparison
was
the fact that the old pattern of plough
without
it
explained by
indeed cross-shaped,
the
and
beam
tail
corresponding to
the
and that
this is
kindliness, faith
3).
We
made the plough". Justin again furnishes the explanation: "When Jesus came to the Jordan he was believed to
has
the
that
things
8 See
Daremberg-Saglio,
D.A.G.R.,
p. 353.
uaccvm,
(Dial.,
the
8).
Axe
95
commentary on
Isaias 2.
3-4 quoted
It
common-
make
it is
it
from him.
It
Micheas
or Osee
5.
n.
pretation.
That in a sentence
is
ploughwright.
In the second part of his exegesis of Isaias
2.
3-4, dealing
is
that,
nocvm,
6.
whereas Justin
treats
the
two
96
It
may be added
that,
though Justin
Lam* 4* 20,
Thus Justin provides an earlier reference than Irenaeus
to the cruciform symbolism of tie plough. This symbolism was carried on, and there is continuous evidence of its
place
in
tradition.
The
Acts
of
Peter
(20)
include
titles. Minucius
borrows Justin's list of cosmic symbols of the cross,
and he mentions the plough: "When a man holds up the
yoke (iugum) it is the sign of the cross" (Octavius, 29).
Felix
Mgr
to a plough. 11
But
this
seems to
me
to be a misunder-
standing: the figure is formed by the yoke or beam, making the longer arm, combined with the tail prolonged by
Among
(Defide
for
10
orth.,
with Irenaeus,
of the cross but
Tie parallel of the plough and the cross apropos of Isaias 2, 3-4 is
found in Eutxopius, JDe soktic. et aeguinoct.; P.L. SuppL, i, 565.
11 M.
Minudi Felicis Octavius, p. 282.
12
Hippolytus shows Christ carrying the cross, like a plough, on his
shoulder, and tilling the Church with it (Ben. Isaac; P.O., 27, pp. 89-91),
also
the
Axe
97
of the Word himself. Cassian writes later: "Let us cultivate our hearts with the plough, that Is, with the thought of
of
the cross" (Coll, i, 22). For the symbolism of the
13
the cross Dolger refers to a text of the Syrian Ephracm,
which we give here though we shall have to examine it
is tiled; no weed can grow
again later on: "Christ's field
there; it is ploughed with the plough of the cross and
every thorn is rooted up" (On the Resurrection (/Lazarus*
H; BJCK, xxxvn, p. 176). Clement of Alexandria oils
Christ
"ploughman"
G.C.S., p. 291, L 19).
Maximus of Turin14
(apor^p.
gives a
Paed. 9
m,
12,
101,
3;
more
detailed description
to
turn over his land
of the plough: "When he gets ready
in quest of food to sustain life, the good ploughman does
not seek to do so by any other means than by the sign of
the cross. When he fixes the share (dentale) to his plough,
fact,
passion"
(Horn.,
15
34^B).
This describes a
Maximus seems to
see a
symbol
be
would
This
the
of
of
plough.
of
side
on
either
one
of the mould-boards,
especially true
the share, which pushed the loosened soil aside. And in
addition the whole thing (compactio) would in its turn be
the cross in each part
1*
the figure.
The search for evidence of the cross-symbolism of the
1s
i*
"
Profane und religiose Brandmarkung der Tiere ", inA C., ra, pp. 3
8<5.
See H. Rahner, Griechische Mythen in ckristlicher Deutung, p.
and Cmstim
translation by Brian Battershaw, Greek Myths
6-8.
(English
_,.,,,.-,,,
98
monuments had
plough on
pictorial
fruitless.
An
die piece
is
to
mention
shows
is
Adam
representation.
have a
known
was
plough's crudform symbolism
to Judaic
materialized'
way
it
flesh
ground and
growths
at their root.
At
just
17
what the
cross
is for,
to destroy
sin, as
we found in
the
Axe
99
Bphraem
by
his divine
comment on this
passage
is:
"Thorns grew on
cross
by
towards solving
Many
interpretations
of
this
have been
attempted,
more recently,
particularly by
19
who
sums
up previous work on it,
by Jerome Carcopino,
Father de Jerphanion and,
18 See also
a
Jerome, Com. Is., n, 4; PJL, 24, 46BC. There is mysterious
Solomon (xxm, 10-13; Bernard, p. 97) which might
passage in die Odes of
be connected with our theme. It speaks of a wheel which mows down,
forests, and drives a road: there are some who see a symbol of
fells,
uproots
the cross in
this.
Etudes d'histoire chrltlenne (Paris, 1953), pp- 11-91. See also J. Vendryes,
"Une Hypothese sur le carr6 magicpe", in C.R..AJ.B.L. (1953), pplft
206.
IQO
The
first is
word
arepo appears to
plough".
curious that Professor Carcopino should emphasize
It is
another.
not
two
these
strike
him
as
district
wherein he
cross in Irenaeus's
in Z.IC.T., 75 (1953),
pp. 3 85-
410.
21
lat.
There
the
Axe
101
Irenaeus says: "He who joined the beginning with the encJ ?
and Is the Lord of both, has shown forth the plough at the
Professor Carcopino has made die
and O, on cither
interesting suggestion that the letters
at the end of each of the branches of the
side of the
end"
(rv,
34,
4).
end
(op.
dt pp.
y
sense.
The
Gnostics
reaps
Christ
",
who
shown
is
first
seed-time, so
it
of the whole thing with an anti-gnostic environment. In particular it may be noticed that the
image of the seed and the sower (sator) connects with tie
association
Gnosticism it is
importance of this theme In Valentinian
This attempted
times.
not found elsewhere in early
connection of the square
presupposes that the
explanation
is
well founded
critics.
And
a view that
is
in addition, so
many
this,
of Numbers,
24. 17.
The
At
is
New
may be
is,
quoted in
the
Qumran
New
We
In those
Qumran
6);
and
it is
xvi,
i.
103
which
possible that
and
The
n.
in
certain others.
Finally, there is a particularly interesting mention in the
Damascus Document Here is the passage in foil: ""When
the two houses of Israel separated,
Ephraim left Juda.
Those who turned aside were put to the sword, but those
who remained steadfast escaped to the northern
country,
*I
*I
J.
first
Kb
de
Qumran Cave,
"
Allegro,
in/.BX., 65
I, pp. 128-9.
Further Messianic
(i95<5),
pp. 182-7.
References
in
Qumran
Literature**,
IO4
by
reads "Kiyjun>
C.IXC. quotes
is
Amos
which
refers to
Numbers
"him who
searches the
David in D.S.W.
here oddly
in the land of
Test., is
Law"
The second
Aposdes.
which incidentally
differs
The
other quotation
is
Amos
is
5.
26-7, occurring in
Qumran writings. He
the
to
according
Septuagint, but with one
alteration: instead of "beyond Damascus",
it
strange
the text says
"beyond Babylon".
that,
tion
One is tempted
of Amos was already
Babylon.
Amos
But
4
5
6
text
let
We
is
Christian testimonial
105
study of them
is
derisive.
The
because
it is
a link between
Whether, with
Christianity.
M. de Jonge, we look on it
as a
Christian
And
the
in
it
Numbers prophecy
in
is
we
which
have
it,
important contexts.
The
time
is
De Jonge
(f>aj$ yFOJcrccos*
which
the
is
way
quotation
presented
seems to suggest an allusion to Matthew 2. 2, the star of
8
the Wise Men.
Perhaps so; in the Numbers test, the
in
"the king"
ei>
star
also recalls
which
of Bethlehem
ovpcoxS,
Matthew
cvi, 4).
2.
The
are
found
in Ignatius
allusion to
is
except perhaps in
Numbers
Outside Qumran,
Num. 24,
judaisme
8
p. 154,
106
"
ofjudtt)
XXIV, 1 1
Sydpwvros d)9
Septuagint,
shebet.
the
Notice the
may be
XV1H,
*>
3,
^?Ato> Tjj^cpa
who
on
Orient
Moses himself,
(pajSSos-),
ii.
which
i,
Numbers
(aparoAi?)
by
Zacharias,
i).
we
(co>0os*),
24. 17 in
Qumran
writings.
This convergence appears in another passage
"Another prophet,
*
terms :
by
rod
"
corner-stone (Xi6o$ a/cpoycovtato $)
'PajSSos- and av8o$ come from Isaias
flower
(Dial, cxxvi,
"He is
Isaias,
of Justin:
and
is
characteristic
testimonia.
On this
connection, c
man: Orient is
107
his
name [Zadu
12].
And so
rendering of "ruler's
The word
also figures in
in
Matthew 2. 6.
quoted
the prophecy in Numbers suggests two
interesting
Micheas 5.2
Here
staff
'.
[i], as
As H.
3. 8
and in Jeremias
word to mean
23. 5.
"east", which
equally possible.
to the
may be due
influence of avareXel in
testimonia
it.
11
avaroXrj as
it
in the sense
Logos, understanding
seems certainly to be referred to Zacharias
6. 12 inter-
11
SeeIApoL, xxxn, i.
'AwroXj, T.W.N.T.,
I,
p. 355-
I.
78 also
would include
io8
But
there
is
24. 17.
of Matthew
2. i
and Numbers
We
Christianity
The
We
possibilities.
The first is
the
morning
in St John's Apocalypse,
star (o
acm?p
TrpcuivoV)
itself.
But in the
morning
This
first
star is
rod
of iron."
Now
associated in
12
Numbers 24.
3 (i95<5)
v, 24-8).
it
Numbers
This
24. 17.
fully confirmed
Apocalypse, 22. 16: "I
is
by
am
The
"the root"
is
"
o
Xa^wp
stock of David" confirms that
star
phrase
here a quotation from
(o acrrfjp
<J
n.
i; and this
with Numbers 24. 17 in the testimonia, as
witness Justin's passage given above wherein the two
quotations are combined in one and attributed to fcaias.
text
is
Isaias
associated
One may
it is
Now
"orient". But
it
can
"sunrise" or "dawn".
to *rpa>*;
it is
adjective,
a substitute.
no
and then
signifies
usual corresponding
be used
as
much
paying so
will
go on
until the
dawn
in your hearts."
rises
(^wo^/w
The line of thought seems to be
no
Primitive Christian
this:
we
Symboh
light, relying
on
the prophetical word which tells us that the day will dawn
and the morning star appear. In other words, it looks as
if day and day-star must be referred to 7rpo<fryjTiKo$ Aoyo$>.
The two
expressions
are
associated in
the
ancient
star
association in
13
14
p, 98.
nI
Numbers
24. 17
is
where "rise"
is
Zv TT? avaroXfj
of Matthew
It
follows that
expressed
by warcAAco; consequently
east",
the
is
9 can be referred to it
must signify "at its rising**,
2. 2,
evrrj avaroXfj
Old Testament
which would be
lv rats owroAafe-.
so
We
Moses"
And
of
*5
all
i" Vidimus
pp. 377-84.
H2
Israel*. The
spring up from
when
So,
Jesus was
understood that the
born, they recognized the star and
man shall
this text.
17
The consequence
with Zoroaster, founder of the magi.
18
At
was that Balaam himself was regarded as a magus.
the
between
once we see a new relationship
prophecy in
Numbers 24. 17 and Matthew 2. 2. It is no longer the star
alone which
is
is
We
is
allusions to
Numbers
We
relationship
"How,
then,
were
17
1S
i>
pp. 48-9.
and
113
star
19
influence
of Wisdom
18. 14-16. 20
found
is
and the
Sibylline Oracles,
rising in the
xn, 30-3.
as in Irenaeus.
is
perhaps an
underlying reference to the idea that magi practised astrology and believed that destiny was ruled by the course of
the stars. The rising star represents the end of the domination of the heavenly bodies over mankind.
These themes are grouped into a whole in a passage of
the gnostic Theodotus, quoted by Clement of Alexandria
the nature of
(Exc. Theod. 9 69-75). It begins by describing
destiny, which results from the
delivers us from it: "That is
action
Lord
19
H.
Schlier,
Religionsgeschichtliche
why
of the
Untersuchungen
fiber
The
stars.
a strange
new
Ignatius
KC.
10
star
von
(i95<5),
H4
(&o? acmgp
of this world*'
According to
"This
is
just
what happened
at Christ's birth,
God:
praised
Then,
when
,
*a
the
they trial
...
not
could
do
so],
Seeing God's
why [they
its
meaning. I think
sign in the heavens, they looked for
they knew the prophecies of Balaam" (Contra Cds. 9 i, 60).
.
to find out
It is
noteworthy that
this interpretation is
previously
at
them
off as
its
Verse 4 of
Isaias 8
occurs twice
more
9).
in Justin, inter-
We
22
i,
15, 71, 4.
Numbers
24. 17
and
Isaias
n.
i,
and
115
that such
It is
therefore
which
Magi
captive, goes
Christianity
the
influence exercised
therein
How could
such contact
Now
"Die
there
is
one which,
Sektenschxift
und dk
we know,
is
of particular
49
(1952),
pp. 296-316.
^Bidez
&
n6
The fact is
Damascus Document.
importance, the one in the
interesting in
there
was
itself,
Numbers
24. 17.
is
still
proved by
the
his continuation:
Law, who
*
written,
but that
it
was
"The
star is
mind is
in the writer's
he
who
searches
of Damascus,
as it
is
is
Spirits
therefore
Iranian teach-
ings at the
63 B.C.
community met
Two
time
The
117
of*J@t@b
town
to the south-west, at a
this place lie
on our "graph"
called
12),
in such a
way
as
would
Mm
and,
Numbers
in
24. iy.
28
found a
dualist sect. It
is
difficult
strict sense
name
of the word,
confirms
that
is,
it.
He
is
a follower of
Jewish legend.
25
2
See R. North, review of Eretz Israel, W, in F.D., 35 (i95?) p- 49"Simon, Dositheus and the Dead Sea Scrolls", in ZJLG.Q, 9 (w?).
pp. 25-9.
27
28
(i9)
p. 3^2.
20
254-
n8
magi
show that
star,
On
the other hand, the magi made convats among them, as the case of Simon shows.
An examination of the theme of the star in primitive
about the
star.
Christianity
with
is
and incorporated
it
in Stephen's discourse,
substituting
119
is the
Babylon for Damascus. Another curious
of a tradition that the conversion of St Paul
so
Saul would thai have
his
place at Kokba.
contact with the Hellenists there, and
instructed by them at Damascus. 81 It may be
existence
of Isaias
8. 4.
Kokba
gees
from
Palestine.
83
One of
R. North, in P.E.Q., 87 (i95s), pp. 34-8)Mpanarion, xxx, 2, 8. See Harnack, Joe. dt> pp. 101-4 (634-6), and
Eusebius, Oom., at loc. (G.C.S., p. 172).
9*
88
Among the Kokba refugees Epiphaaius mentions **Nazarenes
(see
(xxix,
7,
7;,
who were
I2O
characteristic
of the
literature to
at
Judaeo-Christian community
given in it to the prophecy of the star probably points to
that place. Ignatius of Antioch leads us to Syria again.
we
that
star
theme
is
have
left strict
Christian
But we can
as we saw
with the magi, and the centre of this was the locality
showed this with reference to
round Damascus.
We
Simon.
We
confrontation with
Simon
this
The
28 there
is
i, i).
121
die
noteworthy
that the
the
(2.
15).
The
description
which
(i.
16-19).
and Judaeo-Christian writings are seen to be closely connected with the battle fought against magian influence by
missionaries, men who had come to Christianity from
Essenism, in Syria and particularly at Damascus. This
would be still more true of Edessa and Mesopotamia. 34
And
is
found in Theodotus,
origin.
The
opposition
See B. Reicke, Diakonie, Festjreuie und Zelos (Uppsala, 1951), pp. 362-
3*3-
M L. Goppelt,
^02.
122
of the
This would
Judaeo-Christian community was to be found.
account for the importance given to the episode of the
was working in an
environment where magi were influential; and the
star.
The
argument.
There is proof that this corresponds to the situation at
Damascus in a last text, in which Justin makes a connection
between the Magi and that place. The interesting thing is
that he refers to a group of ancient testimonia. Given the
natural to look for the origin of
these testimonia in the primitive community there or at
allusion to
Damascus,
it is
ixxvm,
2, 10),
So Damascus
But
this
is
likely.
milieu
there,
that at an
123
of the
of
of
star
it
was there
that
.,
8
The Twelve Apostles and
the
Zodiac
(cwouroi')
is
And
it
Twelfth."
We
century authors, St
1
On
Ambrose,
is
for example,
who
writes:
it
F. Boll,
Stemglaube
was decorated, not only with the signs of the zodiac, but also with the
heads of the twelve gods of Olympus (Boll, loc. dL See the
found
example,
at Gabies, in the
Musee du Louvre),
it
is
explicitly referring to this, substituting the twelve apostles for the twelve
gods. See also F, Cumont, art. Zodiaque, in D.ACJL, v, cols. 1046-62.
The Twelve
and
the
Z^Jmc
125
its
hours.
Now
whom
S.C., p. 92),
of the
to that
It is
apostles symbolized
by
of Christ considered
as the
day.
This
thane
is
last
piece
of
8
symbolism very old, going back to Judaic Christianity.
Can the same be said of the twelve hours?
is
has
"
is
day symbolizes
has a relevant allusion: "It can be
2
shown
that the
new
126
months are
fulfilled in Christ,
(Com. Rom.
v, I
art,
as
womb
of the
earth,
says,
[Is.
61. 2].
And
On
Isaias 61.
bearing on
of the
traditional collection
The Twelve
influenced the second
and the
But
this
127
must not be
too
certainly.
of the
The
[John's] and a
of a
sect,
disciples
of the moon"
"There is
(Rec., n, 8).
These
6
last passages
R. M. Grant rightly
is
crepancy between the real lunar month and thirty days (Gnosticism
Christianity [New York, 1959], p. 53)-
and Early
ia8
and a gospel
syncretism* in which astral symbolism
be
the common
to
it
are
clement
combined;
appears
ground of Simonian Gnosis on the one hand and of
Ebionism on the other. Consequently we shall not be
these symbolical themes in Gnosticism,
surprised to find
but transposed into its own way of thinking: that is, the
twelve months and the twelve apostles become symbols of
the dodecade of aeons. This is seen principally in Mark the
moving
sun, fulfilling
its
in
cyclical course
"
twelve months,
the
17, i).
The
apostles
also typify the twelve aeons (ibid., i, 18, 4; see also I, 3, 2).
There are certain more precise characterizations: "The
and by the fact that it took place in the twelfth month. They
claim that after his baptism Christ preached for one year'*
see also n, 20, 1-5). The connection with
(ibid., i, 3, 3;
also meet an
Judas found in Asterius reappears here.
old interpretation of "the acceptable year" of Isaias, which
is seen as a
prediction of the fact that Christ's ministry had
We
lasted
is
G.C.S., p. 90,
regards
this
11.
"year"
6
ff.).
as the
Irenaeus
on
(ibid.,
n,
See also Strom., v, 6, 37, 4; G.C.5., p. 351, 11. 19 ff. In this passage diere
question of the symbolic meaning of the 360 little bells on te high
priest's robe. It could be objected, as by Irenaeus with reference to the
is
Gnostics, that the year really has 365 days (Adv. haer., n, 24, 5). But it is
not an inexactitude, as R. M. Grant says (op. at, p. 64); the number refers
in fact to the division of the twelve signs of the zodiac into thirty
degrees.
the Zodiac
explamtions
129
The symbolic
differ.
Father F.
M. M.
Sagnard righdy
refers in a
note to the
mentioned. 7
Pistis
tion before.
St
It
Ephraem:
i,
11).
Opposition of
this sort
the symbolism
appears as purely eastern, which shows that
we
are examining
There
attention.
is
is
not
specifically
another passage in
It is
Graeco-Roman.
Pistis
comment on Mat.
Sophia deserving
19. 28:
"You
shall
10
130
(50;
exegesis in
24), inspired
The twelve
by Genesis
19. 28.
celestial
peoples,
twelve
stars:
stars
is
which preside
clearly
an allusion
to the zodiac.
shown
And
goodness"
is
The Twdve
13 1
"He
is
prophecy: 'Thou
The theme
Brescia:
is
"He is
i, 413).
treated at greater length by Gaudentius of
anniculus because one year elapsed from his
To
reach a conclusion,
let
132
all
of them appear
Can
the
back
origin of this symbolism be explained by referring
to such a milieut If so, we should be justified in thinking
that
we
survived
It
The symbolism we
are
We
see in
which Christianity began.
were
zodiac
familiar
the
the
that
of
signs
place
forms of representation in Hellenistic Judaism. But the
the environment in
the
first
era. 8
We
which shows
it,
that their
10
Jewish Symbols,
9
i,
JLS.R.,
4<5
ff.
du 'Voile dchir6'",
in
with an
the Zodiac
133
twelve patriarchs. 11
Is
of
PhUo makes a
zodiacal
parallel
signs.
The
for their
moving
114).
whose
Philo goes on to
seal
is
their
image.
This extraordinary passage puts forward a doctrine of
peculiar
when
to him.
11 Vita
Mb*., n, 123-4; Her., 176-7.
12 It must be remembered that the zodiac
attar
can be represented
by
twelve living creatures or by twelve devices (Boll, op. dt. 9 p. 69).
s
ia
But see Wisdom 3. 7, according to Dupont-Soiruner interpretation.
134
the animals of the zodiac could find support from the fact
that in the well-known prophecy of Genesis 49 Juda was
compared to a
lion, Issachar to a
Nephtali to a hind,
donkey,
to a wolf. 14
Dan to a snake,
And in fact the
Benjamin
Book ofJubilees (xxv, 16) assimilates the twelve patriarchs
to the twelve months. Hartvig Thyen has remarked on the
connections of the Jewish preaching of Christ's time with
synagogue art, and he mentions the zodiac. Rabbinic
15 and
it does not
tradition kept this symbolism too,
it from Philo. It
borrowed
in
have
to
any way
appear
seems to have borne, not only on the twelve months, but
also on the twelve hours: "Twelve princes will be begot-
The
tribes will
it
14
See Goodenough, op. at., vm, pp. 196-7, with the references.
H. Thyen, Der Stil der judisch-hellenistischen Homilie (Gottingen,
I955) p- 33- R~ Esler, Orphisch-Dionysische Mysteriengedanke in der
15
christlichenAntike
children'*
ism
is
(cf. Eisler,
attributed to
op.
tit.,
Book ofShem
this
symbol-
Scrolb).
the Zodiac
135
By these
7 f). Here
we
full
swing.
G,CS.,
This
p. 352,
is
the
11.
way
appears to us. At
as a decorative motif in Judaeo-HeHenistic
comment on
to
rabbis
the
from
the
art.
This leads
design symbolically,
as
The
the
members of
the Great
Church
as
well as
among
have made
depend on
certain ideas
baptized (P.L.,
17
n,
494-5)*
Mythokgie
The
Taw
Sign
of the
sign of the cross made on the forehead is one
oldest observances of the Christian Church. St Basil
The
mentions
among
We
shall
it,
show
is
quite likely
and that
and
origins;
finally
we
shall
examine
We
we
their meanings.
The first appearance of the sign of the cross is in baptismal rites, 1 and it is to this, its most ancient use, that Basil
refers.
Originally it was associated with the baptizing
either just before or just after (this is found at a veryearly date in the Syrian Church, which kept some very
itself,
when
was the
this
subject in
the Liturgy,
pp. 54-69.
The
the token of a
first
Taw Sign
137
consecration to Christ,
An
African
(On
the Creed,
I, i).
is
him
numerous stories to
wicked spirits which
illustrate this.
are at
work
spirits: it
The
makes
Fathers
tell
In particular, those
in heathen cults are
reduced to powerlessness by the sign of the cross. Prudentius relates what happened one day when Julian the
a sacrifice to Hecate. The priest who
Apostate was offering
was examining the entrails of die victim suddenly turned
pale
eye
138
In the
(Apotheosis* 48^-93).
that orades
When
way
after death,
when
body
Deacon
8
4
5
6
the
Mark
the
who
fell
The
Taw
139
Sign
into a well,
on
the face.
The Odes
it
was made
Rome
by Luke of Thiiy.
There was a parallel development in the big sigpa of the
cross ordinarily used today, from the forehead to the
breast and from the left shoulder to the right (at least in
the West). But this did not appear before the later Middle
attested again in the thirteenth century
was
also depicted as a
bas-reliefs,
the mast of a ship with its yard, by the plough, the axe
have
the military standard (I ApoL, 55, 3-4).
(ascia),
by
We
seen that
this
meaning in art.
Nowadays
on the forehead
It
We
J.
Carcopino,
I95<5) P- 94-
I4O
form T.
Examples of
of Barnabas
satisfactory resemblance.
(C.D.C, xix,
ig).
We
Lamb and
the
name of his
(sphrqgis),
which
Taw, the
is
last letter
is
of the Hebrew
8
9
were marked on
(Balti-
Taw
the forehead with a taw,
Yahweh. But
we
are
this raises
which
two
is
signified the
questions. In the
141
Sign
name of
first
pkce ?
difficulty
over again,
But
in fact this
not cross-shaped?
we may
of the
cross.
Why
should
marked by Jewish
of Hennas; and
Name
Name
in vain. The stones which you saw rejected are those who
bore the Name but had not put on the raiment" (5fm.,
used to denote baptism: "If you bear die
without having his power you will be bearing the
it
is
associated
Instead
of
folio weth
11
12
See B. Bagatti,
"Jesu
art.
Wort vom
R. Bultmann
at, p. 4.
Studien Jur
Kreuztragen", in Neutestamentliche
Primitive Christian
142
Sjmbob
liturgical
on the forehead.
the
it
Old Testament
signified
the manifestation of
God
in
of Christ
(x, 2).
as
Word
Word. 14 The
Name
signifies
"Now
Son"
It
the
is
yet
the
(38, 5).
So
13
far
This
is
treated
more
fully in
my
TMologie du judlo-christianisme,
pp. 199-216.
14
"Didache, cap. 9 et io" > inRL,, 58 (1944)* p- *3Zurich in 1956 by H. C. Puech, G. Quispel and
15 Published in
Malinine.
M,
The
the liturgy and
on
pictorial
more
Taw
cross.
143
Sign
monuments, in its
But as time passed it took on
study
symbol, the
letters,
and
this
archaic Greek;
list
letter
it fell
its
place in the
this unusual
characteristic.
It
Dupont-Sommer
Aramaic Christian
is,
l
Christ.
16
de la kttre
waw (Paris,
I94<5)
p- 34-
144
Now
among
which waw
St Jerome.
is
17
monograms of Christ
the
He
resembles the
is
well
ISC,
third century;
is one in
found in
describing a monogram which
associated
with the
cross.
there
It is
the
he
is
an apex and an
interesting thing
with the
iota,
is
Jerome's interpretation,
cross. It is
name ofJesus.
This is the more
waw
waw
joined
here denotes
the
(John
3. 14).
The
The
It is
this
representation.
And one
of the easiest was to give the serpent the shape of the letter
waw, the symbol of the name of Jesus. Dupont-Somnier
notes that the likeness of waw to the shape of the serpent
had been one of the reasons for giving the letter a sacred
17
Monogrammate",
in Rev. Btn., 2
The
character (op.
tit,
Here
p.
it is
Taw
72).
145
Sign
He
the
Greek digamma.
And
we
reach
the pres-
is
this.
The
seen to have
its
B. Bagatti, op.
eft.,
p. 4-
act.
Intkx
Abraham
icx5,
Abrahams,
Isaac
15
Adam
16
Bernard, J. H.
Berenike
143
viii,
104, 118
Bethlehem
98
5, 90,
89,
in
89,
in,
128
51
Allgeier
Ambrose, St
Ammonius
Amos
Saccas
Apocalypse of Peter
134
102-20
15, 63,
46, 56
no
133
I,
Pope
69
60,
43 ,
70
70
Aratos
Cabaniss
Callistus
120, 140
in
14
Burrows, E.
95, 105,
Book
ofjeu
Book
ofjulikes
Book ofNumters
Bosor 121
Braun, Fr F.-M.
Buchler
75
122
100
H3>
Clement of Rome,
vii, 20,
25, 40,
84
Asterius the Sophist
124, 128, 135
73,
St 25
Clementine Homilies* the 129
Clementine Recognitions^ the 127
Cohortatio
Comblin, J.
43
Augustine, St
138
125, 131,
137,
77
19, 53
Bagatti, P.
viii
Balaam 102-23
Baron 14
Basil, St
Baus 14
Beck,E. 11,22
Benedictions of Moses (Hippolytus)
69
Benjamin 134
Cullmann, Oscar
Cumont,
F,
73
85
Babylon
128,
arepo
Ascension of Isaias
Audet,J.-P.
133
75, 112
18
Bidez, J.
85,
Beth-Alpha.
10
42, 118
Damascus
Damascus Document
118
Dan
134
Index
148
Daniel
36,64,85,98
98
Darenberg-Saglio
Dairid u, 79 82, 102, 103, 104,
109, no, 130, 131
<fe
Baptism (Tertullian) 68, 78
de Bruyne, D.
de Jonge, M.
Eve 98
Exodus
130
2, 56,
Ezechlel
77 78,
8r,
55
Deuteronomy
of Tabernacles,
Feast
<$3 105
103, 120
17,
the
1-23
passim, 53, 56
67,
6x5,93
no
Differ, the 43 *4*
Didascalia 59
Didymrts 33, 92
Dinkier 141
Gartner, B.
Dion Chrysostom
Dionysm 138
Goodenough, Erwin
Gaudentius of Bresck
Genesis
77* 78
Goidammer, K.
Dupont, Jacques 15
Dupont-Sommer, A. 29, 143, 344
Dui>*Europ0s, synagogue of 7,12,
Goulder
39
Gospel of Peter
Elks
113
Gnosticism passim
Gregory of Elvira
Gregory Nazianzen
130
Gregory of Nyssa
81, 84, 140,
135
Edessa
58, 62, 68
84, 93, 121
Gospel of Thomas 95
Gospel of Truth 26, 142
81,
Ebionites, the
Dbc, Gregory 57
126
Dolger, F. J. 58, 60, 97 125,
Domitilla, cemetery of 81
Dositheus 117, 118, 127
16,
131
144
121
10, 57, 78> 79, 80, 81, 82, 83,
Grundschnft, the
138
59
86,87
Eliseus
Enoch
57. 9*
Haggadah
9^
n,
Ephraem, St
99I 29
Ephraim
to
Diognetus
20, 21
Essenes, the
ethrog
Harris,
Rendel
Hebron
Hernias
141, 142
Hippolytus of
H9t
n,
121, 140
12-14, I9
127, 131
28,29,30,31,33,35,36,
116
Homilies and Recognitions 43, 56,
37, 40, 65,
Eunapius
75
Rome
Hodayoth
23
85
Euphrates, the
Eusebius 89
127
Hermetic Books
31
63, 117*
2, 5, 6, 7, 8,
Helios
85
102
viii
Flelene
62, 103
63
Hamman Lif
28
60, 61
Index
Homily on Baptism
Klauscr, T.
71
Homilies an the Psalms 64, 124
Hoskyns, E. 51, 63
Hymns
on Paradise
lamblichus
see
Ephraem, St
117-22
39
Kraeliog, C. H,
Krauss H.J. 3
Kuhn,K. G. 115
Lactantius
138
W.
Lampe, G.
H.
Ledercq,
Dom H.
Luna
Lurie
144
4, 5, 6, 55,
Jerphanion, Fr de
Jerusalem
106
Jesse
139
2, 4, 6, 7, 8, 10,
0-13*
127
116
99
Macarius
viii, 3, 4, 7,
John Chrysostom, St
John the Baptist, St
Magi, the
84, 87, 137
Malachias
Manasses
117, 127
Evangelist, St
39, 45, 46, 47, 49, 5*
John the
5^, 53,
5<$,
140
86
Josephus 132
Josue 57
Judah
Judas
124, 128
23
85
Julian the Apostate 137
32, 33, 37, 56, 66, 67, 68,
Justin, St
Julian
79
105, 107-16, 122-3
106
62
Mark
the
Magus
128
Mark, St 9, 63, 64
Mary Magdalen, St 32
Matthew, St 9, 26, 36, 44, 95, 105,
107-13, 122, 129, 130
Maximus of Turin 97
Maximus of Tyre 72
mmorah 6, 7
merkabah
87
Mesnil du Buisson, du
Kippur
91
3
Methodius of Olympus
Kings
16, 19,
62, 63
44, 107
Jerome, St
144
of
Julab
Jamnia, sea of
Judith
in
Lcgranij.
LukcofThuy
James, St
Jonah
140
47
85
Israel
jeremias
17,
Lateran baptistery
Antioch
128, 131
Isfija
43
Kokba
75
of Antiodh.
Ignatius
149
5,
6,
10,
Micheas
95, 107
Index
150
36* 116
Midrash ofHakacuc
mtdrashim
75
Praxedes, St, church of
Porphyry
Minucius Felix 96
Mithras 85, 138
Moses
Proclus
in
Mount of Olives
Naaman
Naaran
3, 4, 9, iz,
Psalms, the
viii
23, 34
Pseudo-Barnabas 33, 34, 106
Pseudo-Clementine writings
120,
134
78
Pseudo-Justin
127, 131
QuaestenJ. 55
Quodvultdeus, Bp 137
Qumran documents 1 1, 28,
Odes of Solomon
47,
Odyssey
in,
77
120, 121
89,
130
Osce 95.105
RabSnowitz, C. 104
Rahner, Hugo 56, 58, 61, 140
Refoul6,R.R 78
Ridbard, M. 124
Riesenfeld, Harald 8, 9, 10, n, 12,
15
Papias 6
Paschal Homily
99
Passion ofPerpetua
60
2
Paul, St, Epistles of viii, 19-23,
36,47, 5<5, l*9 I22
Passover, the
I,
Pdlegrino,
Pentecost
Mgr
Peter, St
10; Epistks
i,
30,
96
of 20, 109,
of 85
Pistis
Plato
Sophia
M,
62, 63
129, 130
72,74,76,79
Plotinus
Sadducees
117
M. M.
74, 75
129
H.
Schmidt, C. 130
Schoeps 117
Sedulius 87
67
Septu^int
Seth
Peterson, E.
58, 63, 64, 65, 68, 142
Phaedrus 73> 74, 77 79. 87
Philo i, 2, 3, 67, 78, 107, 132-5
3,
Sagnard, F.
Seleucus
124
Philonenko,
34, 40,
Rosh-hash-Shanah
no;
Psalms of Solomon
99
Nicolaitans, the
Origen
4, 34, 35
Nag-Hammadl 26
Nautin, P.
Nazareth
Noah
113
Proverbs 34
Pradentius 137
57
Neptune
22
73,74,75
Protoevangeliwn ofJames
14
85
Nephtali
67
Polycrates
i, 76,
104, 105
103
shophar
Sibyls, the
122
Sibylline oracles
Simon Magus
Solomon 7
Song of Songs
44
Index
StendaM, K.
in
Stephen, St
Strecker,
Sukhoth
151
104,
G.
71, 74, 75
nS
Tonh
58, 59, 61
7,39
Transfiguration, the
3, 8
Treatise
Sulzbcrger, M. 143
Syria 121, 122
Treatise
Treatise
99
on Antichrist 59
an the Pmlm to
m the WM
Tacitus
15
Talmud
Tatian
77
73 , 75
Trouillard, Jean
Underwood,
15, 45
A.
P.
499 55
121, 133
Temple, the
Tertullian
Voikmar, G.
27
Testa, FT E.
viii,
12
Testament in Galilee
119
Testaments of the Twelve Patriarchs
vii, 69, 70, 105, 120
ofjudah 106
ofLevi 17, 18, 105, 108,
ofNephtali 12, 13, 62, 63, 64, 65,
Thessalonians, Epistle
Thomas, St 124
Hiyen, H.
134
Wamnk,]. H.
WemelH.
72,7$
21
Wichnitzer, RacW 7
Wilson, R. M. 117
Wisdom, Book of
10, 113
45, 56
20
Testament of Benjamin
68
Theodotus
21
7, 8, 39, 48-9,
to
the
84
Yahweh 2
Zacharias
3,
3, 4, 7,
9,
14,
44
53
no
Zadokites, the
Zeno of Verona.
Zeus
11
5 1 16, 1 19-23
77
Zoroaster
112,
H7
138
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