Moura Pena Furada; Coirós, Coruña - from Wikipedia Commons
The second Tractate referred to in the last post is a 'personal' letter to Damasus, Bishop of Rome, (Priscilliani Liber ad Damasum Episcopum). The first Tractate is written as an 'Apology' (Priscilliani Liber Apologeticus) and the recipients are an un-named group of clergy (beatissimi sacerdotes) (1)
In Tractate I there is a list of anathemas against heresy (2). The first three being against the Patripassians, Novatians and the Nicolaitans.(3) These are followed by a condemnation of those who "elected griffins, eagles, donkeys, elephants, serpents and vile beasts and arranged them as the mystery of a divine religion." (4)
This is followed by a passage that is not easy to understand out of context. We need to remember that this document was written to a group of clerics (beatissimi sacerdotes), refuting certain allegations made against the writer. Taken in context "they" who "produced images of idols, Saturn, Venus, Mercury, Jupiter, Mars and all the other gods of the Gentiles" were his accusers before one of the Councils, possibly Saragossa in October 380. Where did they obtain these "idols"? Had Priscillian retained his Roman "household gods" after he was converted? Did they belong to one of his followers / servants and were confiscated by his accusers? Wherever they came from they were obviously used to make a case against Priscillian as the leader of the group.
Later in the Tractate, Ithacius is named as his accuser. Here it is an specific accusation of using "magic enchantments" during a ritualistic eating of first fruits. (5) If this Tractate is indeed an answer to accusations being made against Priscillian at the Council of Saragossa, then Canon 4. of that Council banning the "walking with unshod feet" could be a counter to the making of magic spells, for which it was thought necessary to pray with bare feet so as to touch the earth. Again, there seems to be a certain naivety on the part of Priscillian. The practise of 'magic' (sorcery) was an offence which carried the death sentence in the Roman Empire. As he himself says "this not only 'must be anathema maranatha', but is also to be persecuted with a sword, because it is written: 'You shall not permit sorcerers to live."' (6). Priscillian, here as elsewhere, seems unable to visualise the dangers ahead!
In Tractate I there is a list of anathemas against heresy (2). The first three being against the Patripassians, Novatians and the Nicolaitans.(3) These are followed by a condemnation of those who "elected griffins, eagles, donkeys, elephants, serpents and vile beasts and arranged them as the mystery of a divine religion." (4)
This is followed by a passage that is not easy to understand out of context. We need to remember that this document was written to a group of clerics (beatissimi sacerdotes), refuting certain allegations made against the writer. Taken in context "they" who "produced images of idols, Saturn, Venus, Mercury, Jupiter, Mars and all the other gods of the Gentiles" were his accusers before one of the Councils, possibly Saragossa in October 380. Where did they obtain these "idols"? Had Priscillian retained his Roman "household gods" after he was converted? Did they belong to one of his followers / servants and were confiscated by his accusers? Wherever they came from they were obviously used to make a case against Priscillian as the leader of the group.
Later in the Tractate, Ithacius is named as his accuser. Here it is an specific accusation of using "magic enchantments" during a ritualistic eating of first fruits. (5) If this Tractate is indeed an answer to accusations being made against Priscillian at the Council of Saragossa, then Canon 4. of that Council banning the "walking with unshod feet" could be a counter to the making of magic spells, for which it was thought necessary to pray with bare feet so as to touch the earth. Again, there seems to be a certain naivety on the part of Priscillian. The practise of 'magic' (sorcery) was an offence which carried the death sentence in the Roman Empire. As he himself says "this not only 'must be anathema maranatha', but is also to be persecuted with a sword, because it is written: 'You shall not permit sorcerers to live."' (6). Priscillian, here as elsewhere, seems unable to visualise the dangers ahead!
Although any practising of magic is not only emphatically denied but also condemned by Priscillian, it was the accusation made against him at his final trial and the reason why he was condemned to death.
In the next post we need to look further at Priscillian's relationship with the Manichees.
(1) Conti. p. 44. 194
(2) opp cit. p. 36. 56
(3) See Rev. 2 v. 6 and v. 15.
The Nicolaitans are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols. Irenaeus, Ad. haer. i. 26
(4) Conti. p. 36. 80.
(5) opp cit. p. 54. 380
(6) opp cit. p. 54. 385.
In the next post we need to look further at Priscillian's relationship with the Manichees.
(1) Conti. p. 44. 194
(2) opp cit. p. 36. 56
(3) See Rev. 2 v. 6 and v. 15.
The Nicolaitans are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols. Irenaeus, Ad. haer. i. 26
(4) Conti. p. 36. 80.
(5) opp cit. p. 54. 380
(6) opp cit. p. 54. 385.
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