( * If there can be any question or an analogy, the circumstance of the death of Pythagoras furnishes it, for the silence which he had always maintained he had to carry through in his last moment, and therefore [being compelled to speak] he said, “It is better to be put to death than to speak” [cf. Diogenes Laertius, viii. 39]).

So in view of this fact it is a contradiction to require him to speak, unless one would have him out of the paradox again, in such a sense that at the last moment he suspends it, whereby he ceases to be Abraham and annuls all that went before. So then if Abraham at the last moment were to say to Isaac, “To thee it applies,” this would only have been a weakness. For if he could speak at all, he might have spoken long before, and the weakness in this case would consist in the fact that he did not possess the maturity of spirit and the concentration to think in advance the whole pain but had thrust something away from him, so that the actual pain contained a plus over and above the thought pain. Moreover, by such a speech he would fall out of the rôle of the paradox, and if he really wanted to speak to Isaac, he must transform his situation into a temptation, for otherwise he could say nothing, and if he were to do that, then he is not even so much as a tragic hero.

However, a last word of Abraham has been preserved, and in so far as I can understand the paradox I can also apprehend the total presence of Abraham in this word. Firstly, he does not say anything, and it is in this form he says what he has to say. His reply to Isaac has the form of irony, for it always is irony when I say something and do not say anything. Isaac interrogates Abraham on the supposition that he knows. So then if Abraham were to have replied, “I know nothing,” he would have uttered an untruth. He cannot say anything, for what he knows he cannot say. So he replies, “God will provide Himself the lamb for the burnt offering, my son.” Here the double movement in Abraham’s soul is evident, as it was described in the foregoing discussion. If Abraham had merely renounced his claim to Isaac and had done no more, he would in this last word be saying an untruth, for he knows that God demands Isaac as a sacrifice, and he knows that he himself at that instant precisely is all ready to sacrifice him. We see then that after making this movement he made every instant the next movement, the movement of faith by virtue of the absurd. Hence he is speaking no untruth, but neither is he saying anything, for he speaks a foreign language. This becomes still more evident when we consider that it was Abraham himself who must perform the sacrifice of Isaac. Had the task been a different one, had the Lord commanded Abraham to bring Isaac out to Mount Moriah and then would Himself have Isaac struck by lightning and in this way receive him as a sacrifice, then, taking his words in a plain sense, Abraham might have been right in speaking enigmatically as he did, for he could not himself know what would occur.