De Principiis

⁴ But that we may not appear to build our assertions on subjects of such importance and difficulty on the ground of inference alone, or to require the assent of our hearers to what is only conjectural, let us see whether we can obtain any declarations from holy Scripture, by the authority of which these positions may be more credibly maintained. And, firstly, we shall adduce what holy Scripture contains regarding wicked powers; we shall next continue our investigation with regard to the others, as the Lord shall be pleased to enlighten us, that in matters of such difficulty we may ascertain what is nearest to the truth, or what ought to be our opinions agreeably to the standard of religion.

Now we find in the prophet Ezekiel two prophecies written to the prince of Tyre, the former of which might appear to any one, before he heard the second also, to be spoken of some man who was prince of the Tyrians. In the meantime, therefore, we shall take nothing from that first prophecy; but as the second is manifestly of such a kind as cannot be at all understood of a man, but of some superior power which had fallen away from a higher position, and had been reduced to a lower and worse condition, we shall from it take an illustration, by which it may be demonstrated with the utmost clearness, that those opposing and malignant powers were not formed or created so by nature, but fell from a better to a worse position, and were converted into wicked beings; that those blessed powers also were not of such a nature as to be unable to admit what was opposed to them if they were so inclined and became negligent, and did not guard most carefully the blessedness of their condition.

For if it is related that he who is called the prince of Tyre was among the saints, and was without stain, and was placed in the paradise of God, and adorned also with a crown of comeliness and beauty, is it to be supposed that such an one could be in any degree inferior to any of the saints? For he is described as having been adorned with a crown of comeliness and beauty, and as having walked stainless in the paradise of God: and how can any one suppose that such a being was not one of those holy and blessed powers which, as being placed in a state of happiness, we must believe to be endowed with no other honour than this?

But let us see what we are taught by the words of the prophecy themselves. “The word of the Lord,” says the prophet, “came to me, saying, Son of man, take up a lamentation over the prince of Tyre, and say to him, Thus says the Lord God, You have been the seal of a similitude, and a crown of comeliness among the delights of paradise; you were adorned with every good stone or gem, and were clothed with sardonyx, and topaz, and emerald, and carbuncle, and sapphire, and jasper, set in gold and silver, and with agate, amethyst, and chrysolite, and beryl, and onyx: with gold also did you fill your treasures, and your storehouses within you.

From the day when you were created along with the cherubim, I placed you in the holy mount of God. You were in the midst of the fiery stones: you were stainless in your days, from the day when you were created, until iniquities were found in you: from the greatness of your trade, you filled your storehouses with iniquity, and sinned, and were wounded from the mount of God. And a cherub drove you forth from the midst of the burning stones; and your heart was elated because of your comeliness, your discipline was corrupted along with your beauty: on account of the multitude of your sins, I cast you forth to the earth before kings; I gave you for a show and a mockery on account of the multitude of your sins, and of your iniquities: because of your trade you have polluted your holy places.

And I shall bring forth fire from the midst of you, and it shall devour you, and I shall give you for ashes and cinders on the earth in the sight of all who see you: and all who know you among the nations shall mourn over you. You have been made destruction, and you shall exist no longer for ever.” Seeing, then, that such are the words of the prophet, who is there that on hearing, “You were a seal of a similitude, and a crown of comeliness among the delights of paradise,” or that “From the day when you were created with the cherubim, I placed you in the holy mount of God,” can so enfeeble the meaning as to suppose that this language is used of some man or saint, not to say the prince of Tyre?

Or what fiery stones can he imagine in the midst of which any man could live? Or who could be supposed to be stainless from the very day of his creation, and wickedness being afterwards discovered in him, it be said of him then that he was cast forth upon the earth? For the meaning of this is, that He who was not yet on the earth is said to be cast forth upon it: whose holy places also are said to be polluted. We have shown, then, that what we have quoted regarding the prince of Tyre from the prophet Ezekiel refers to an adverse power, and by it it is most clearly proved that that power was formerly holy and happy; from which state of happiness it fell from the time that iniquity was found in it, and was hurled to the earth, and was not such by nature and creation.

We are of opinion, therefore, that these words are spoken of a certain angel who had received the office of governing the nation of the Tyrians, and to whom also their souls had been entrusted to be taken care of. But what Tyre, or what souls of Tyrians, we ought to understand, whether that Tyre which is situated within the boundaries of the province of Phœnicia, or some other of which, this one which we know on earth is the model; and the souls of the Tyrians, whether they are those of the former or those which belong to that Tyre which is spiritually understood, does not seem to be a matter requiting examination in this place; lest perhaps we should appear to investigate subjects of so much mystery and importance in a cursory manner, whereas they demand a labour and work of their own.