known as the dialogue "On Fate," but the actual title of which is The Book of the Laws of Countries. Dr. Cureton found and published a Syriac copy of it. The book purports to be written by a disciple of Bardaisan, but Mr. Burkitt considers this to be a literary device, and holds that Bardaisan himself was its author. Be that as it may, this book is our one ancient friendly account of the teaching of Bardaisan. The dialogue is a defence of free will against the astrological notion of a fate determined by the stars. It would seem to allow the influence of the stars in controlling physical phenomena. This notion is supported by a far-away perception of our modern scientific truth of the unity of nature and the interaction of all its parts. On the other hand, the argument goes to show that in the mind man possesses freedom; that his will is free; and that consequently his actions cannot be predicted by a study of the stars. Under the same stars different men act differently. This defence of free will is emphatically anti-Gnostic; Gnosticism, especially Valentinian Gnosticism, being rigorously necessarian.
Tatian and Bardaisan were the two men of brains in the early Syrian Church. It is unfortunate for the history of that Church that they both lie under suspicions of heresy, the one having been condemned in the West, the other in his own country. Had there been vigour of intellect enough at Edessa to have won over Bardaisan to the views of his fellow-Christians, or charity enough to have found room for him in spite of his peculiarities, he would have been a brilliant light in the Church. He was the one Syrian who made a serious attempt to lift
"The burden of the mystery,
… the heavy and the weary weight
Of all this unintelligible world."
But the mediæval chronicler from whom we learn the chief facts of his career concludes with the anathema, "May his name be accursed."
