Book VII.
------------------------
Contents.
The following are the contents of the seventh book of the Refutation of
all Heresies:--
What the opinion of Basilides is, and that, being struck with the
doctrines of Aristotle, he out of these framed his heresy. [794]
And what are the statements of Saturnilus, [795] who flourished much
about the time of Basilides.
And how Menander advanced the assertion that the world was made by
angels.
What is the folly of Marcion, and that his tenet is not new, nor
(taken) out of the Holy Scriptures, but that he obtains it from
Empedocles.
How Carpocrates acts sillily, in himself also alleging that existing
things were made by angels.
That Cerinthus, in no wise indebted to the Scriptures, formed his
opinion (not out of them), but from the tenets of the Egyptians. [796]
What are the opinions propounded by the Ebionaeans, and that they in
preference adhere to Jewish customs.
How Theodotus has been a victim of error, deriving contributions to his
system partly from the Ebionaeans, (partly from Cerinthus.) [797]
And what were the opinions of Cerdon, [798] who both enunciated the
doctrines of Empedocles, and who wickedly induced Marcion to step
forward.
And how Lucian, when he had become a disciple of Marcion, [799] having
divested himself of all shame, blasphemed God from time to time.
And Apelles also, having become a disciple of this (heretic), was not
in the habit of advancing the same opinions with his preceptor; but
being actuated (in the formation of his system) from the tenets of
natural philosophers, assumed the substance of the universe as the
fundamental principle of things. [800]
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[794] [Here our author's theory concerning the origin of heresy in
heathen philosophy begins to be elaborated.]
[795] Satronilus (Miller).
[796] Or, "in no respect formed his system from the Scriptures, but
from the tenets propounded by the Egyptians."
[797] Cruice would prefer, "from the Gnostics," on account of Cerinthus
being coupled with the Gnostics and Ebionaeans by Hippolytus, when he
afterwards indicates the source from which Theodotus derived his
heretical notions of Christ.
[798] Miller has "Sacerdon."
[799] The word monos occurs in Miller's text, but ought obviously to be
expunged. It has probably, as Cruice conjectures, crept into the ms.
from the termination of genomenos. Duncker suggests homoios.
[800] This rendering would ascribe Pantheism to Apelles. The passage
might also be construed, "supposed there to exist an essence (that
formed the basis) of the universe."
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Chapter I.--Heresy Compared to (1) the Stormy Ocean, (2) the Rocks of
the Sirens; Moral from Ulysses and the Sirens.
The pupils of these men, when they perceive the doctrines of the
heretics to be like unto the ocean when tossed into waves by violence
of the winds, ought to sail past in quest of the tranquil haven. For a
sea of this description is both infested with wild beasts and difficult
of navigation, like, as we may say, the Sicilian (Sea), in which the
legend reports were Cyclops, and Charybdis, and Scylla, and the rock
[801] of the Sirens. Now, the poets of the Greeks allege that Ulysses
sailed through (this channel), adroitly using (to his own purpose) the
terribleness of these strange monsters. [802] For the savage cruelty
(in the aspect) of these towards those who were sailing through was
remarkable. The Sirens, however, singing sweetly and harmoniously,
beguiled the voyagers, luring, by reason of their melodious voice,
those who heard it, to steer their vessels towards (the promontory).
The (poets) report that Ulysses, on ascertaining this, smeared with wax
the ears of his companions, and, lashing himself to the mast, sailed,
free of danger, past the Sirens, hearing their chant distinctly. And my
advice to my readers is to adopt a similar expedient, viz., either on
account of their infirmity to smear their ears with wax, and sail
(straight on) through the tenets of the heretics, not even listening to
(doctrines) that are easily capable of enticing them into pleasure,
like the luscious lay of the Sirens, or, by binding one's self to the
Cross [803] of Christ, (and) hearkening with fidelity (to His words),
not to be distracted, inasmuch as he has reposed his trust in Him to
whom ere this he has been firmly knit, and (I admonish that man) to
continue stedfastly (in this faith).
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[801] A hiatus here has given rise to conjecture. Cruice suggests
choros (band) instead of oros.
[802] Or, "practices of the monsters," or "inhospitable beasts." Abbe
Cruice suggests paroxeon, and Roeper emplaston.
[803] Literally, the (accursed) tree.
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Chapter II.--The System of Basilides Derived from Aristotle.
Since, therefore, in the six books preceding this, we have explained
previous (heretical opinions), it now seems proper not to be silent
respecting the (doctrines) of Basilides, [804] which are the tenets of
Aristotle the Stagyrite, not (those) of Christ. But even though on a
former occasion the opinions propounded by Aristotle have been
elucidated, we shall not even now scruple to set them down beforehand
in a sort of synopsis, for the purpose of enabling my readers, by means
of a nearer comparison of the two systems, to perceive with facility
that the doctrines advanced by Basilides are (in reality) the clever
quibbles of Aristotle.
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[804] What Hippolytus now states in regard of the opinions of
Basilides, is quite new (compare Irenaeus, i. 24; Clemens Alexandrinus,
Strom., iii. and vii.; Tertullian, Praescript., xlvi.; Epiphanius,
Haer., xxiv.; Theodoret, i. 4; Eusebius, Ecclesiast. Hist., iv. 7; and
Philastrius, c. xxxii.). Abbe Cruice refers us to Basilidis philosophi
Gnostici Sententiae, by Jacobi (Berlin, 1852), and to Das
Basilidianische System, etc., by Ulhorn (Gottingen, 1855).
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Chapter III.--Sketch of Aristotle's Philosophy.
Aristotle, then, makes a threefold division of substance. For one
portion of it is a certain genus, and another a certain species, as
that (philosopher) expresses it, and a third a certain individual. What
is individual, however, (is so) not through any minuteness of body, but
because by nature it cannot admit of any division whatsoever. The
genus, on the other hand, is a sort of aggregate, made up of many and
different germs. And from this genus, just as (from) a certain heap,
all the species of existent things derive their distinctions. [805] And
the genus constitutes a competent cause for (the production of) all
generated entities. In order, however, that the foregoing statement may
be clear, I shall prove (my position) through an example. And by means
of this it will be possible for us to retrace our steps over the entire
speculation of the Peripatetic (sage).
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[805] Or, "dispositions."
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Chapter IV.--Aristotle's General Idea.
We affirm the existence of animal absolutely, not some animal. And this
animal is neither ox, nor horse, nor man, nor god; nor is it
significant of any of these at all, but is animal absolutely. From this
animal the species of all particular animals derive their subsistence.
And this animality, itself the summum genus, [806] constitutes (the
originating principle) for all animals produced in those (particular)
species, and (yet is) not (itself any one) of the things generated. For
man is an animal deriving the principle (of existence) from that
animality, and horse is an animal deriving the principle of existence
from that animality. The horse, and ox, and dog, and each of the rest
of the animals, derive the principle (of existence) from the absolute
animal, while animality itself is not any of these.
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[806] Compare Porphyry's Isagoge, c. ii., and Aristotle's Categ., c. v.
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Chapter V.--Nonentity as a Cause.
If, however, this animality is not any of these (species), the
subsistence, according to Aristotle, of the things that are generated,
derived its reality from non-existent entities. For animality, from
whence these singly have been derived, is not any one (of them); and
though it is not any one of them, it has yet become some one
originating principle of existing things. But who it is that has
established this substance as an originating cause of what is
subsequently produced, we shall declare when we arrive at the proper
place for entertaining a discussion of this sort.
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Chapter VI.--Substance, According to Aristotle; The Predicates.
Since, however, as I have stated, substance is threefold, viz., genus,
species, (and) individual; and (since) we have set down animality as
being the genus, and man the species, as being already distinct from
the majority of animals, but notwithstanding still to be identified
(with animals of his own kind), inasmuch as not being yet moulded into
a species of realized substance,--(therefore it is, that) when I impart
form under a name to a man derived from the genus, I style him Socrates
or Diogenes, or some one of the many denominations (in use). And since
(in this way, I repeat,) I comprehend under a name the man who
constitutes a species that is generated from the genus, I denominate a
substance of this description individual. For genus has been divided
into species, and species into individual. But (as regards) the
individual, since it has been comprehended under a name, it is not
possible that, according to its own nature, it could be divided into
anything else, as we have divided each of the fore-mentioned (genus and
species). [807]
Aristotle primarily, and especially, and preeminently entitles
this--substance, inasmuch as it cannot either be predicated of any
Subject, or exist in a Subject. He, however, predicates of the Subject,
just as with the genus, what I said constituted animality, (and which
is) predicated by means of a common name of all particular animals,
such as ox, horse, and the rest that are placed under (this genus). For
it is true to say that man is an animal, and horse an animal, and that
ox is an animal, and each of the rest. Now the meaning of the
expression "predicated of a Subject" is this, that inasmuch as it is
one, it can be predicated in like manner of many (particulars), even
though these happen to be diversified in species. For neither does
horse nor ox differ from man so far forth as he is an animal, for the
definition of animal is said to suit all animals alike. For what is an
animal? If we define it, a general definition will comprehend all
animals. For animal is an animated Substance, endued with Sensation.
Such are ox, man, horse, and each of the rest (of the animal kingdom).
But the meaning of the expression "in a Subject" is this, that what is
inherent in anything, not as a part, it is impossible should exist
separately from that in which it is. But this constitutes each of the
accidents (resident) in Substance, and is what is termed Quality. Now,
according to this, we say that certain persons are of such a quality;
for instance, white, grey, black, just, unjust, temperate, and other
(characteristics) similar to these. But it is impossible for any one of
these to subsist itself by itself; but it must inhere in something
else. If, however, neither animal which I predicate of all individual
animals, nor accidents which are discoverable in all things of which
they are nonessential qualities, can subsist themselves by themselves,
and (yet if) individuals are formed out of these, (it follows,
therefore, that) the triply divided Substance, which is not made up out
of other things, consists of nonentities. If, then, what is primarily,
and pre-eminently, and particularly denominated Substance consists of
these, it derives existence from nonentities, according to Aristotle.
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[807] Aristotle's Categ., c. v.
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Chapter VII.--Aristotle's Cosmogony; His "Psychology;" His
"Entelecheia;" His Theology; His Ethics; Basilides Follows Aristotle.
But concerning Substance, the statements now made will suffice. But not
only is Substance denominated genus, species, (and) individual, but
also matter, and form, and privation. There is, however, (as regards
the substance,) in these no difference, even though the division be
allowed to stand. Now, inasmuch as Substance is of this description,
the arrangement of the world has taken place according to some such
plan as the following. The world is divided, according to Aristotle,
into very numerous and diversified parts. Now the portion of the world
which extends from the earth to the moon is devoid of foresight,
guideless, and is under the sway [808] of that nature alone which
belongs to itself. But another (part of the world which lies) beyond
the moon, and extends to the surface of heaven, is arranged in the
midst of all order and foresight and governance. Now, the (celestial)
superficies constitutes a certain fifth substance, and is remote from
all those natural elements out of which the cosmical system derives
consistence. And this is a certain fifth Substance, according to
Aristotle,--as it were, a certain super-mundane essence. And (this
essence) has become (a logical necessity) in his system, in order to
accord with the (Peripatetic) division of the world. And (the topic of
this fifth nature) constitutes a distinct investigation in philosophy.
For there is extant a certain disquisition, styled A Lecture on
Physical (Phenomena), in which he has elaborately treated [809]
concerning the operations which are conducted by nature and not
providence, (in the quarter of space extending) from the earth as far
as the moon. And there is also extant by him a certain other peculiar
treatise on the principles of things (in the region) beyond the moon,
and it bears the following inscription: Metaphysics. [810] And another
peculiar dissertation has been (written) by him, entitled Concerning a
Fifth Substance, and in this work Aristotle unfolds his theological
opinions.
There exists some such division of the universe as we have now
attempted to delineate in outline, and (corresponding with it is the
division) of the Aristotelian philosophy. His work, however, (styled)
Concerning the Soul, is obscure. For in the entire three books (where
he treats of this subject) it is not possible to say clearly what is
Aristotle's opinion concerning the soul. For, as regards the definition
which he furnishes of soul, it is easy (enough) to declare this; but
what it is that is signified by the definition [811] is difficult to
discover. For soul, he says, is an entelecheia of a natural organic
body; (but to explain) what this is at all, would require a very great
number of arguments and a lengthened investigation. As regards,
however, the Deity, the Originator of all those glorious objects in
creation, (the nature of) this (First Cause)--even to one conducting
his speculations by a more prolonged inquiry than that concerning (the
soul)--is more difficult to know than the soul itself. The definition,
however, which Aristotle furnishes of the Deity is, I admit, not
difficult to ascertain, but it is impossible to comprehend the meaning
of it. For, he says, (the Deity) is a "conception of conception;" but
this is altogether a non-existent (entity). The world, however, is
incorruptible (and) eternal, according to Aristotle. For it has in
itself nothing faulty, [812] inasmuch as it is directed by Providence
and Nature. And Aristotle has laid down doctrines not only concerning
Nature and a cosmical system, and Providence, and God, [813] but he has
written (more than this); for there is extant by him likewise a certain
treatise on ethical subjects, and these he inscribes Books of Ethics.
[814] But throughout these he aims at rendering the habits of his
hearers excellent from being worthless. When, therefore, Basilides has
been discovered, not in spirit alone, but also in the actual
expressions and names, transferring the tenets of Aristotle into our
evangelical and saving doctrine, what remains, but that, by restoring
what he has appropriated from others, we should prove to the disciples
of this (heretic) that Christ will in no wise profit them, inasmuch as
they are heathenish?
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[808] Or, "is sufficient."
[809] Or, "the question is discussed."
[810] [This word, not yet technical, as with us, is thus noted as
curious. Of its force see Professor Caird, Encyc. Britannic., sub voce
"Metaphysic."]
[811] See Aristotle, De Anim., ii. 1.
[812] Literally, "out of tune."
[813] These works must be among Aristotle's lost writings (see
Fabricius' Bibl. Graec., t. iii. pp. 232, 404). We have no work of
Aristotle's expressly treating "of God." However, the Stagyrite's
theology, such as it is, is unfolded in his Metaphysics. See Macmahon's
analysis prefixed to his translation of Aristotle's Metaphysics, Bohn's
Classical Library.
[814] Aristotle composed three treatises on ethical subjects: (1)
Ethics to Nicomachus; (2) Great Morals; (3) Morals to Eudemus.
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Chapter VIII.--Basilides and Isidorus Allege Apostolic Sanction for
Their Systems; They Really Follow Aristotle.
Basilides, therefore, and Isidorus, the true son and disciple of
Basilides, say that Matthias [815] communicated to them secret
discourses, which, I being specially instructed, he heard from the
Saviour. Let us, then, see how clearly Basilides, simultaneously with
Isidorus, and the entire band of these (heretics), not only absolutely
belies Matthias, but even the Saviour Himself. (Time) was, says
(Basilides), when there was nothing. Not even, however, did that
nothing constitute anything of existent things; but, to express myself
undisguisedly and candidly, and without any quibbling, it is altogether
nothing. But when, he says, I employ the expression "was," I do not say
that it was; but (I speak in this way) in order to signify the meaning
of what I wish to elucidate. I affirm then, he says, that it was
"altogether nothing." For, he says, that is not absolutely ineffable
which is named (so),--although undoubtedly we call this ineffable,--but
that which is "non-ineffable." For that which is "non-ineffable" is
not denominated ineffable, but is, he says, above every name that is
named. For, he says, by no means for the world are these names
sufficient, but so manifold are its divisions that there is a
deficiency (of names). And I do not take it upon myself to discover,
he says, proper denominations for all things. Undoubtedly, however, one
ought mentally, not by means of names, to conceive, after an ineffable
manner, the peculiarities (of things) denominated. For an equivocal
terminology, (when employed by teachers,) has created for their pupils
confusion and a source of error concerning objects. (The Basilidians),
in the first instance, laying hold on this borrowed and furtively
derived tenet from the Peripatetic (sage), play upon the folly of those
who herd together with them. For Aristotle, born many generations
before Basilides, first lays down a system in The Categories concerning
homonymous words. And these heretics bring this (system) to light as if
it were peculiarly their own, and as if it were some novel (doctrine),
and some secret disclosure from the discourses of Matthias. [816]
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[815] Miller erroneously reads "Matthew."
[816] (See Bunsen, i. v. 86. A fabulous reference may convey a truth.
This implies that Matthias was supposed to have preached and left
results of his teachings.]
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Chapter IX.--Basilides Adopts the Aristotelian Doctrine of "Nonentity."
Since, therefore, "nothing" existed,--(I mean) not matter, nor
substance, nor what is insubstantial, nor is absolute, nor composite,
[817] (nor conceivable, nor inconceivable, (nor what is sensible,) nor
devoid of senses, nor man, nor angel, nor a god, nor, in short, any of
those objects that have names, or are apprehended by sense, or that are
cognised by intellect, but (are) thus (cognised), even with greater
minuteness, still, when all things are absolutely removed,--(since, I
say, "nothing" existed,) God, "non-existent,"--whom Aristotle styles
"conception of conception," but these (Basilidians)
"non-existent,"--inconceivably, insensibly, indeterminately,
involuntarily, impassively, (and) unactuated by desire, willed to
create a world. Now I employ, he says, the expression "willed" for the
purpose of signifying (that he did so) involuntarily, and
inconceivably, and insensibly. And by the expression "world" I do not
mean that which was subsequently formed according to breadth and
division, and which stood apart; nay, (far from this,) for (I mean) the
germ of a world. The germ, however, of the world had all things in
itself. Just as the grain of mustard comprises all things
simultaneously, holding them (collected) together within the very
smallest (compass), viz., roots, stem, branches, leaves, and
innumerable gains which are produced from the plant, (as) seeds again
of other plants, and frequently of others (still), that are produced
(from them). In this way, "non-existent" God made the world out of
nonentities, casting and depositing some one Seed that contained in
itself a conglomeration of the germs of the world. But in order that I
may render more clear what it is those (heretics) affirm, (I shall
mention the following illustration of theirs.) As an egg of some
variegated and particoloured bird,--for instance the peacock, or some
other (bird) still more manifold and particoloured,--being one in
reality, contains in itself numerous forms of manifold, and
particoloured, and much compounded substances; so, he says, the
nonexistent seed of the world, which has been deposited by the
non-existent God, constitutes at the same time the germ of a multitude
of forms and a multitude of substances.
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[817] This emendation is made by Abbe Cruice. The ms. has
"incomposite," an obviously untenable reading.
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Chapter X.--Origin of the World; Basilides' Account of the "Sonship."
All things, therefore whatsoever it is possible to declare, and
whatever, being not as yet discovered, one must omit, were likely to
receive adaptation to the world which was about to be generated from
the Seed. And this (Seed), at the requisite seasons, increases in bulk
in a peculiar manner, according to accession, as through the
instrumentality of a Deity so great, and of this description. (But this
Deity) the creature can neither express nor grasp by perception. (Now,
all these things) were inherent, treasured in the Seed, as we
afterwards observe in a new-born child the growth of teeth, and
paternal substance, and intellect, and everything which, though
previously having no existence, accrues unto a man, growing little by
little, from a youthful period of life. But since it would be absurd
to say that any projection of a non-existent God became anything
non-existent (for Basilides altogether shuns and dreads the Substances
of things generated in the way of projection for, (he asks,) of what
sort of projection is there a necessity, or of what sort of matter
[818] must we assume the previous existence, in order that God should
construct a world, as the spider his web; or (as) a mortal man, for the
purpose of working it, takes a (piece of) brass or of wood, or some
other of the parts of matter?),--(projection, I say, being out of the
question,) certainly, says (Basilides), God spoke the word, and it was
carried into effect. And this, as these men assert, is that which has
been stated by Moses: "Let there be light, and there was light." [819]
Whence he says, came the light? From nothing. For it has not been
written, he says, whence, but this only, (that it came) from the voice
of him who speaks the word. And he who speaks the word, he says, was
non-existent; nor was that existent which was being produced. [820] The
seed of the cosmical system was generated, he says, from nonentities;
(and I mean by the seed,) the word which was spoken, "Let there be
light." And this, he says, is that which has been stated in the
Gospels: "He was the true light, which lighteth every man that cometh
into the world." [821] He derives his originating principles from that
Seed, and obtains from the same source his illuminating power. This is
that seed which has in itself the entire conglomeration of germs. And
Aristotle affirms this to be genius, and it is distributed by him into
infinite species; just as from animal, which is non-existent, we sever
ox, horse, (and) man. When, therefore, the cosmical Seed becomes the
basis (for a subsequent development), those (heretics) assert, (to
quote Basilides' own words:) "Whatsoever I affirm," he says, "to have
been made after these, ask no question as to whence. For (the Seed) had
all seeds treasured and reposing in itself, just as non-existent
entities, and which were designed to be produced by a non-existent
Deity."
Let us see, therefore, what they say is first, or what second, or what
third, (in the development of) what is generated from the cosmical
Seed. There existed, he says, in the Seed itself, a Sonship, threefold,
in every respect of the same Substance with the non-existent God, (and)
begotten from nonentities. Of this Sonship (thus) involving a threefold
division, one part was refined, (another gross,) and another requiring
purification. The refined portion, therefore, in the first place,
simultaneously with the earliest deposition of the Seed by the
non-existent one, immediately burst forth [822] and went upwards and
hurried above from below, employing a sort of velocity described in
poetry,--
"...As wing or thought," [823] --
and attained, he says, unto him that is nonexistent. For every nature
desires that (nonexistent one), on account of a superabundance of
beauty and bloom. Each (nature desires this), however, after a
different mode. The more gross portion, however, (of the Sonship)
continuing still in the Seed, (and) being a certain imitative
(principle), was not able to hurry upwards. For (this portion) was much
more deficient in the refinement that the Sonship possessed, which
through itself hurried upwards, (and so the more gross portion) was
left behind. Therefore the more gross Sonship equipped itself with some
such wing as Plato, the Preceptor of Aristotle, fastens on the soul in
(his) Phaedrus. [824] And Basilides styles such, not a wing, but Holy
Spirit; and Sonship invested in this (Spirit) confers benefits, and
receives them in turn. He confers benefits, because, as a wing of a
bird, when removed from the bird, would not of itself soar high up and
aloft; nor, again, would a bird, when disengaged from its pinion, at
any time soar high up and aloft; (so, in like manner,) the Sonship
involved some such relation in reference to the Holy Spirit, and the
Spirit in reference to the Sonship. For the Sonship, carried upwards by
the Spirit as by a wing, bears aloft (in turn) its pinion, that is, the
Spirit. And it approaches the refined Sonship, and the non-existent
God, [825] even Him who fabricated the world out of nonentities. He was
not, (however,) able to have this (spirit) with (the Sonship) itself;
for it was not of the same substance (with God), nor has it (any)
nature (in common) with the Sonship. But as pure and dry air is
contrary to (their) nature, and destructive to fishes; so, in
contrariety to the nature of the Holy Spirit, was that place
simultaneously of non-existent Deity and Sonship,--(a place) more
ineffable than ineffable (entities), and higher up than all names.
Sonship, therefore, left this (spirit) near that Blessed Place, which
cannot be conceived or represented by any expression. (He left the
spirit) not altogether deserted or separated from the Sonship; nay,
(far from it,) for it is just as when a most fragrant ointment is put
into a vessel, that, even though (the vessel) be emptied (of it) with
ever so much care, nevertheless some odour of the ointment still
remains, and is left behind, even after (the ointment) is separated
from the vessel; and the vessel retains an odour of ointment, though
(it contain) not the ointment (itself). So the Holy Spirit has
continued without any share in the Sonship, and separated (from it),
and has in itself, similarly with ointment, its own power, a savour of
Sonship. And this is what has been declared: "As the ointment upon the
head which descended to the beard of Aaron." [826] This is the savour
from the Holy Spirit borne down from above, as far as formlessness, and
the interval (of space) in the vicinity of our world. And from this the
Son began to ascend, sustained as it were, says (Basilides), upon
eagles' wings, and upon the back. For, he says, all (entities) hasten
upwards from below, from things inferior to those that are superior.
For not one of those things that are among things superior, is so silly
as to descend beneath. The third Sonship, however, that which requires
purification, has continued, he says, in the vast conglomeration of all
germs conferring benefits and receiving them. But in what manner it is
that (the third Sonship) receives benefits and confers them, we shall
afterwards declare when we come to the proper place for discussing this
question.
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[818] Or, "of what sort of material substance," etc.
[819] Gen. i. 3.
[820] Or, "being declared."
[821] John i. 9. [See translator's important note (1), p. 7, supra.]
[822] Literally, "throbbed."
[823] Odyssey, vii. 36.
[824] See Plato, vol. i. p. 75 et seq., ed. Bekker. Miller has
"Phaedo;" an obvious mistake.
[825] [Foretaste of Cent. IV.] Miller's text has, instead of tou ouk
ontos (non-existent), oikountos (who dwells above).
[826] Ps. cxxxiii. 2.
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Chapter XI.--The "Great Archon" Of Basilides.
When, therefore, a first and second ascension of the Sonship took
place, and the Holy Spirit itself also remained after the mode
mentioned, the firmament was placed between the super-mundane (spaces)
and the world. For existing things were distributed by Basilides into
two continuous and primary divisions, and are, according to him,
denominated partly in a certain (respect) world, and partly in a
certain (respect) super-mundane (spaces). But the spirit, a line of
demarcation between the world and super-mundane (spaces), is that which
is both holy, and has abiding in itself the savour of Sonship. While,
therefore, the firmament which is above the heaven is coming into
existence, there burst forth, and was begotten from the cosmical Seed,
and the conglomeration of all germs, the Great Archon (and) Head of the
world, (who constitutes) a certain (species of) beauty, and magnitude,
and indissoluble power. [827] For, says he, he is more ineffable than
ineffable entities, and more potent than potent ones, and more wise
than wise ones, and superior to all the beautiful ones whatever you
could mention. This (Archon), when begotten, raised Himself up and
soared aloft, and was carried up entire as far as the firmament. And
there He paused, supposing the firmament to be the termination of His
ascension and elevation, and considering that there existed nothing at
all beyond these. And than all the subjacent (entities) whatsoever
there were among them which remained mundane, He became more wise, more
powerful, more comely, more lustrous, (in fact,) pre-eminent for beauty
above any entities you could mention with the exception of the Sonship
alone, which is still left in the (conglomeration of) all germs. For he
was not aware that there is (a Sonship) wiser and more powerful, and
better than Himself. Therefore imagining Himself to be Lord, and
Governor, and a wise Master Builder, He turns Himself to (the work of)
the creation of every object in the cosmical system. And first, he
deemed it proper not to be alone, but made unto Himself, and generated
from adjacent (entities), a Son far superior to Himself, and wiser. For
all these things had the non-existent Deity previously determined upon,
when He cast down the (conglomeration of) all germs. Beholding,
therefore, the Son, He was seized with astonishment, and loved (Him),
and was struck with amazement. For some beauty of this description
appeared [828] to the Great Archon to belong to the Son, and the Archon
caused Him to sit on his right (hand). This is, according to these
(heretics), what is denominated the Ogdoad, where the Great Archon has
his throne. The entire celestial creation, then, that is, the AEther,
He Himself, the Great Wise Demiurge formed. The Son, however, begotten
of this (Archon), operates in Him, and offered Him suggestions, being
endued with far greater wisdom than the Demiurge Himself.
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[827] Or, "unspeakable power."
[828] Or, "was produced unto."
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Chapter XII.--Basilides Adopts the "Entelecheia" Of Aristotle.
This, then, constitutes the entelecheiaof the natural organic body,
according to Aristotle, (viz.,) a soul operating in the body, without
which the body is able to accomplish nothing; (I mean nothing) that is
greater, and more illustrious, and more powerful, and more wise than
the body. [829] The account, therefore, which Aristotle has previously
rendered concerning the soul and the body, Basilides elucidates as
applied to the Great Archon and his Son. For the Archon has generated,
according to Basilides, a son; and the soul as an operation and
completion, Aristotle asserts to be an entelecheia of a natural organic
body. As, therefore, the entelecheia controls the body, so the Son,
according to Basilides, controls the God that is more ineffable than
ineffable (entities). All things, therefore, have been provided for,
and managed by the majesty [830] of the Great Archon; (I mean) whatever
objects exist in the aethereal region of space as far as the moon, for
from that quarter onwards air is separated from aether. When all
objects in the aethereal regions, then, were arranged, again from (the
conglomeration of) all germs another Archon ascended, greater, of
course, than all subjacent (entities), with the exception, however, of
the Sonship that had been left behind, but far inferior to the First
Archon. And this (second Archon) is called by them Rhetus. [831] And
this Topos is styled Hebdomad, and this (Archon) is the manager and
fabricator of all subjacent (entities). And He has likewise made unto
Himself out (of the conglomeration of) all germs, a son who is more
prudent and wise than Himself, similarly to what has been stated to
have taken place in the case of the First Archon. That which exists in
this quarter (of the universe) constitutes, he says, the actual
conglomeration and collection of all seeds; and the things which are
generated are produced according to nature, as has been declared
already by Him who calculates on things future, when they ought [832]
(to be), and what sort they ought (to be), and how they ought (to be).
And of these no one is Chief, or Guardian, or Creator. For (a)
sufficient (cause of existence) for them is that calculation which the
Non-Existent One formed when He exercised the function of creation.
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[829] Miller's text has "the soul," which Duncker and Cruice properly
correct into "body."
[830] Megaleiotetos, a correction from megales.
[831] A correction from "Arrhetus."
[832] This passage is very obscure, and is variously rendered by the
commentators. The above translation follows Schneidewin's version,
which yields a tolerably clear meaning.
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Chapter XIII.--Further Explanation of the "Sonship."
When, therefore, according to these (heretics), the entire world and
super-mundane entities were finished, and (when) nothing exists
labouring under deficiency, there still remains in the (conglomeration
of) all germs the third Sonship, which had been left behind in the Seed
to confer benefits and receive them. And it must needs be that the
Sonship which had been left behind ought likewise to be revealed and
reinstated above. And His place should be above the Conterminous
Spirit, near the refined and imitative Sonship and the Non-Existent
One. But this would be in accordance with what has been written, he
says: "And the creation itself groaneth together, and travaileth in
pain together, waiting for the manifestation of the sons of God." [833]
Now, we who are spiritual are sons, he says, who have been left here to
arrange, and mould, and rectify, and complete the souls which,
according to nature, are so constituted as to continue in this quarter
of the universe. "Sin, then, reigned from Adam unto Moses," [834] as
it has been written. For the Great Archon exercised dominion and
possesses an empire with limits extending as far as the firmament. And
He imagines Himself alone to be God, and that there exists nothing
above Him, for (the reason that) all things have been guarded by
unrevealed Siope. This, he says, is the mystery which has not been made
known to former generations; but in those days the Great Archon, the
Ogdoad, was King and Lord, as it seemed, of the universe. But (in
reality) the Hebdomad was king and lord of this quarter of the
universe, and the Ogdoad is Arrhetus, whereas the Hebdomad is Rhetus.
This, he says, is the Archon of the Hebdomad, who has spoken to Moses,
and says: "I am the God of Abraham, and Isaac, and Jacob, and I have
not manifested unto them the name of God" [835] (for so they wish that
it had been written)--that is, the God, Arrhetus, Archon of the Ogdoad.
All the prophets, therefore, who were before the Saviour uttered their
predictions, he says, from this source (of inspiration). Since,
therefore, it was requisite, he says, that we should be revealed as the
children of God, in expectation of whose manifestation, he says, the
creation habitually groans and travails in pain, the Gospel came into
the world, and passed through every Principality, and Power, and
Dominion, and every Name that is named. [836] And (the Gospel) came in
reality, though nothing descended from above; nor did the blessed
Sonship retire from that Inconceivable, and Blessed, (and) Non-Existent
God. Nay, (far from it;) for as Indian naphtha, when lighted merely
[837] from a considerably long distance, nevertheless attracts fire
(towards it), so from below, from the formlessness of the
conglomeration (of all germs), the powers pass upwards as far as the
Sonship. For, according to the illustration of the Indian naphtha, the
Son of the Great Archon of the Ogdoad, as if he were some (sort of)
naphtha, apprehends and seizes conceptions from the Blessed Sonship,
whose place of habitation is situated after that of the Conterminous
(Spirit). For the power of the Sonship which is in the midst of the
Holy Spirit, (that is,) in, the midst of the (Conterminous) Spirit,
shares the flowing and rushing thoughts of the Sonship with the Son of
the Great Archon.
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[833] Rom. viii. 19, 22.
[834] Rom. v. 14.
[835] Ex. vi. 2, 3.
[836] Eph. i. 21.
[837] Or, "seen merely."
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Chapter XIV.--Whence Came the Gospel; The Number of Heavens According
to Basilides; Explanation of Christ's Miraculous Conception.
The Gospel then came, says (Basilides), first from the Sonship through
the Son, that was seated beside the Archon, to the Archon, and the
Archon learned that He was not God of the universe, but was begotten.
But (ascertaining that) He has above Himself the deposited treasure of
that Ineffable and Unnameable (and) Non-existent One, and of the
Sonship, He was both converted and filled with terror, when He was
brought to understand in what ignorance He was (involved). This, he
says, is what has been declared: "The fear of the Lord is the
beginning of wisdom." [838] For, being orally instructed by Christ, who
was seated near, he began to acquire wisdom, (inasmuch as he thereby)
learns who is the Non-Existent One, what the Sonship (is), what the
Holy Spirit (is), what the apparatus of the universe (is), and what is
likely to be the consummation of things. This is the wisdom spoken in a
mystery, concerning which, says (Basilides), Scripture uses the
following expressions: "Not in words taught of human wisdom, but in
(those) taught of the Spirit." [839] The Archon, then, being orally
instructed, and taught, and being (thereby) filled with fear, proceeded
to make confession concerning the sin which He had committed in
magnifying Himself. This, he says, is what is declared: "I have
recognised my sin, and I know my transgression, (and) about this I
shall confess for ever." [840] When, then, the Great Archon had been
orally instructed, and every creature of the Ogdoad had been orally
instructed and taught, and (after) the mystery became known to the
celestial (powers), it was also necessary that afterwards the Gospel
should come to the Hebdomad, in order likewise that the Archon of the
Hebdomad might be similarly instructed and indoctrinated into the
Gospel. The Son of the Great Archon (therefore) kindled in the Son of
the Archon of the Hebdomad the light which Himself possessed and had
kindled from above from the Sonship. And the Son of the Archon of the
Hebdomad had radiance imparted to Him, and He proclaimed the Gospel to
the Archon of the Hebdomad. And in like manner, according to the
previous account, He Himself was both terrified and induced to make
confession. When, therefore, all (beings) in the Hebdomad had been
likewise enlightened, and had the Gospel announced to them (for in
these regions of the universe there exist, according to these heretics,
creatures infinite (in number), viz., Principalities and Powers and
Rulers, in regard of which there is extant among the (Basilidians)
[841] a very prolix and verbose treatise, where they allege that there
are three hundred and sixty-five heavens, and that the great Archon of
these is Abrasax, [842] from the fact that his name comprises the
computed number 365, so that, of course, the calculation of the title
includes all (existing) things, and that for these reasons the year
consists of so many days);--but when, he says, these (two events, viz.,
the illumination of the Hebdomad and the manifestation of the Gospel)
had thus taken place, it was necessary, likewise, that afterwards the
Formlessness existent in our quarter of creation should have radiance
imparted to it, and that the mystery should be revealed to the Sonship,
which had been left behind in Formlessness, just like an abortion.
Now this (mystery) was not made known to previous generations, as he
says, it has been written, "By revelation was made known unto me the
mystery;" [843] and, "I have heard inexpressible words which it is not
possible for man to declare." [844] The light, (therefore,) which came
down from the Ogdoad above to the Son of the Hebdomad, descended from
the Hebdomad upon Jesus the son of Mary, and he had radiance imparted
to him by being illuminated with the light that shone upon him. This,
he says, is that which has been declared: "The Holy Spirit will come
upon thee," [845] (meaning) that which proceeded from the Sonship
through the conterminous spirit upon the Ogdoad and Hebdomad, as far as
Mary; "and the power of the Highest will overshadow thee," (meaning)
the power of the anointing, [846] (which streamed) from the (celestial)
height above (through) the Demiurge, as far as the creation, which is
(as far as) the Son. And as far as that (Son) he says the world
consisted thus. And as far as this, the entire Sonship, which is left
behind for benefiting the souls in Formlessness, and for being the
recipient in turn of benefits,--(this Sonship, I say,) when it is
transformed, followed Jesus, and hastened upwards, and came forth
purified. And it becomes most refined, so that it could, as the first
(Sonship), hasten upwards through its own instrumentality. For it
possesses all the power that, according to nature, is firmly connected
with the light which from above shone down (upon earth).
__________________________________________________________________
[838] Prov. i. 7.
[839] 1 Cor. ii. 13.
[840] Ps. xxxii. 5; li. 3.
[841] kat' autous. Ulhorn fills up the ellipsis thus: "And in reference
to these localities of the Archons," etc.
[842] This is a more correct form than that occasionally given, viz.,
Abraxas. See Beausobre, Hist. Manich., lib. ii. p. 51.
[843] Eph. iii. 3-5.
[844] 2 Cor. xii. 4.
[845] Luke i. 35.
[846] Miller's text has "judgment," which yields no meaning. Roeper
suggests "Ogdoad."
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Chapter XV.--God's Dealings with the Creature; Basilides' Notion of (1)
the Inner Man, (2) the Gospel; His Interpretation of the Life and
Sufferings of Our Lord.
When, therefore, he says, the entire Sonship shall have come, and shall
be above the conterminous spirit, then the creature will become the
object of mercy. For (the creature) groans until now, [847] and is
tormented, and waits for the manifestation of the sons of God, in order
that all who are men of the Sonship may ascend from thence. When this
takes place, God, he says, will bring upon the whole world enormous
ignorance, that all things may continue according to nature, and that
nothing may inordinately desire anything of the things that are
contrary to nature. But (far from it); for all the souls of this
quarter of creation, as many as possess the nature of remaining
immortal in this (region) only, continue (in it), aware of nothing
superior or better (than their present state). And there will not
prevail any rumour or knowledge in regions below, concerning beings
whose dwelling is placed above, lest subjacent souls should be wrung
with torture from longing after impossibilities. (It would be) just as
if a fish were to crave to feed on the mountains along with sheep.
(For) a wish of this description would, he says, be their destruction.
All things, therefore, that abide in (this) quarter [848] are
incorruptible, but corruptible if they are disposed to wander and cross
over from the things that are according to nature. In this way the
Archon of the Hebdomad will know nothing of superjacent entities. For
enormous ignorance will lay hold on this one likewise, in order that
sorrow, and grief, and groaning may depart from him; for he will not
desire aught of impossible things, nor will he be visited with anguish.
In like manner, however, the same ignorance will lay hold also on the
Great Archon of the Ogdoad, and similarly on all the creatures that are
subject unto him, in order that in no respect anything may desire aught
of those things that are contrary to nature, and may not (thus) be
overwhelmed with sorrow. And so there will be the restitution of all
things which, in conformity with nature, have from the beginning a
foundation in the seed of the universe, but will be restored at (their
own) proper periods. And that each thing, says (Basilides), has its own
particular times, the Saviour is a sufficient (witness [849] ) when He
observes, "Mine hour is not yet come." [850] And the Magi (afford
similar testimony) when they gaze wistfully upon the (Saviour's) star.
[851] For (Jesus) Himself was, he says, mentally preconceived at the
time of the generation of the stars, and of the complete return to
their starting-point of the seasons in the vast conglomeration (of all
germs). This is, according to these (Basilidians), he who has been
conceived as the inner spiritual man in what is natural (now this is
the Sonship which left there the soul, not (that it might be) mortal,
but that it might abide here according to nature, just as the first
Sonship left above in its proper locality the Holy Spirit, (that is,
the spirit) which is conterminous),--(this, I say, is he who has been
conceived as the inner spiritual man, and) has then been arrayed in his
own peculiar soul.
In order, however, that we may not omit any of the doctrines of this
(Basilides), I shall likewise explain whatever statements they put
forward respecting a gospel. For gospel with them, as has been
elucidated, is of super-mundane entities the knowledge which the Great
Archon did not understand. As, then, it was manifested unto him that
there are likewise the Holy Spirit--that is, the conterminous
(spirit)--and the Sonship, and the Non-Existent God, the cause of all
these, he rejoiced at the communications made to him, and was filled
with exultation. According to them, this constitutes the gospel.
Jesus, however, was born, according to these (heretics), as we have
already declared. And when the generation which has been previously
explained took place, all the events in our Lord's life occurred,
according to them, in the same manner as they have been described in
the Gospels. And these things happened, he says, in order that Jesus
might become the first-fruits of a distinction of the different orders
(of created objects) that had been confused together. [852] For when
the world had been divided into an Ogdoad, which is the head of the
entire world,--now the great Archon is head of the entire world,--and
into a Hebdomad,--which is the head of the Hebdomad, the Demiurge of
subjacent entities,--and into this order of creatures (that prevails)
amongst us, where exists Formlessness, it was requisite that the
various orders of created objects that had been confounded together
should be distinguished by a separating process performed by Jesus.
(Now this separation) that which was his corporeal part suffered, and
this was (the part) of Formlessness and reverted into Formlessness. And
that was resuscitated which was his psychical part, and this was (part)
of the Hebdomad, and reverted into the Hebdomad. And he revived that
(element in his nature) which was the peculiar property of the elevated
region where dwells the Great Archon, and (that element) remained
beside the Great Archon. And he carried upwards as far as (that which
is) above that which was (the peculiar property) of the conterminous
spirit, and he remained in the conterminous spirit. And through him
there was purified the third Sonship, which had been left for
conferring benefits, and receiving them. And (through Jesus) it
ascended towards the blessed Sonship, and passed through all these. For
the entire purpose of these was the blending together of, as it were,
the conglomeration of all germs, and the distinction of the various
orders of created objects, and the restoration into their proper
component parts of things that had been blended together. Jesus,
therefore, became the first-fruits of the distinction of the various
orders of created objects, and his Passion took place for not any other
reason than the distinction which was thereby brought about in the
various orders of created objects that had been confounded together.
For in this manner (Basilides) says that the entire Sonship, which had
been left in Formlessness for the purpose of conferring benefits and
receiving them, was divided into its component elements, according to
the manner in which also the distinction of natures had taken place in
Jesus. These, then, are the legends which likewise Basilides details
after his sojourn in Egypt; [853] and being instructed by the (sages of
this country) in so great a system of wisdom, (the heretic) produced
fruits of this description.
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[847] Rom. viii. 19-22.
[848] Or, "their own peculiar locality" (Bunsen).
[849] This word is added by Bunsen.
[850] John ii. 4.
[851] Matt. ii. 1, 2.
[852] See Clemens Alexandrinus, Strom., ii. p. 375, ed. Sylburg. [Comp.
cap. viii. vol. ii. p. 355, this series.]
[853] Bernays and Bunsen read ton Peripaton, which Abbe Cruice and
Duncker consider erroneous, referring us to Eusebius, Hist.
Ecclesiast., iv. 7.
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Chapter XVI.--The System of Saturnilus.
But one Saturnilus, [854] who flourished about the same period with
Basilides, [855] but spent his time in Antioch, (a city) of Syria,
propounded opinions akin to whatever (tenets) Menander (advanced). He
asserts that there is one Father, unknown to all--He who had made
angels, archangels, principalities, (and) powers; and that by certain
angels, seven (in number), the world was made, and all things that are
in it. And (Saturnilus affirms) that man was a work of angels. There
had appeared above from (the Being of) absolute sway, a brilliant [856]
image; and when (the angels) were not able to detain this, on account
of its immediately, he says, returning with rapidity upwards, they
exhorted one another, saying, "Let us make man in our likeness and
image." [857] And when the figure was formed, and was not, he says,
able, owing to the impotence of the angels, to lift up itself, but
continued writhing as a worm, the Power above, compassionating him on
account of his having been born in its own image, sent forth a
scintillation of life, which raised man up, and caused him to have
vitality. (Saturnilus) asserts that this scintillation of life rapidly
returns after death to those things that are of the same order of
existence; and that the rest, from which they have been generated, are
resolved into those. And the Saviour [858] he supposed to be unbegotten
and incorporeal, and devoid of figure. (Saturnilus,) however,
(maintained that Jesus) was manifested as man in appearance only. And
he says that the God of the Jews is one of the angels, and, on account
of the Father's wishing to deprive of sovereignty all the Archons, that
Christ came for the overthrow of the God of the Jews, and for the
salvation of those that believe upon Him; and that these have in them
the scintillation of life. For he asserted that two kinds of men had
been formed by the angels,--one wicked, but the other good. And, since
demons from time to time assisted wicked (men, Saturnilus affirms) that
the Saviour came for the overthrow of worthless men and demons, but for
the salvation of good men. And he affirms that marriage and procreation
are from Satan. The majority, however, of those who belong to this
(heretic's school) abstain from animal food likewise, (and) by this
affectation of asceticism (make many their dupes). And (they maintain)
that the prophecies have been uttered, partly by the world-making
angels, and partly by Satan, who is also the very angel whom they
suppose to act in antagonism to the cosmical [859] (angels), and
especially to the God of the Jews. These, then, are in truth the tenets
of Saturnilus.
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[854] See [vol. i. p. 348, this series, where it is Saturninus];
Irenaeus, i. 24; [vol. iii., this series, p. 649]; Tertullian,
Praescript. xlvi.; Epiphanius, Haer., xxiii.; Theodoret, Haer. Fab., i.
3; St. Augustine, Haer., iii. Eusebius styles this heretic Saturninus.
[855] Epiphanius makes Basilides and Saturnilus belong to the same
school.
[856] phaeines: Miller reads phones.
[857] Gen. i. 26.
[858] Miller reads "the Father."
[859] Or, "world-making."
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Chapter XVII.--Marcion; His Dualism; Derives His System from
Empedocles; Sketch of the Doctrine of Empedocles.
But Marcion, [860] a native of Pontus, far more frantic than these
(heretics), omitting the majority of the tenets of the greater number
(of speculators), (and) advancing into a doctrine still more unabashed,
supposed (the existence of) two originating causes of the universe,
alleging one of them to be a certain good (principle), but the other an
evil one. And himself imagining that he was introducing some novel
(opinion), founded a school full of folly, and attended by men of a
sensual mode of life, inasmuch as he himself was one of lustful
propensities. [861] This (heretic) having thought that the multitude
would forget that he did not happen to be a disciple of Christ, but of
Empedocles, [862] who was far anterior to himself, framed and formed
the same opinions,--namely, that there are two causes of the universe,
discord and friendship. For what does Empedocles say respecting the
plan of the world? Even though we have previously spoken (on this
subject), yet even now also, for the purpose, at all events, of
comparing the heresy of this plagiarist (with its source), we shall not
be silent.
This (philosopher) affirms that all the elements out of which the world
consists and derives its being, are six: two of them material, (viz.,)
earth and water; and two of them instruments by which material objects
are arranged and altered, (viz.,) fire and air; and two of them, by
means of the instruments, operating upon matter and fashioning it,
viz., discord and friendship. (Empedocles) expresses himself somehow
thus:--
"The four roots of all things hear thou first:
Brilliant Jove, and life-giving Juno and Aidoneus,
And Nestis, who with tears bedews the mortal font." [863]
Jupiter is fire, and life-giving Juno earth, which produces fruits for
the support of existence; and Aidoneus air, because although through
him we behold all things, yet himself alone we do not see. But Nestis
is water, for this is a sole vehicle of (food), and thus becomes a
cause of sustenance to all those that are being nourished; (but) this
of itself is not able to afford nutriment to those that are being
nourished. For if it did possess the power of affording nutriment,
animal life, he says, could never be destroyed by famine, inasmuch as
water is always superabundant in the world. For this reason he
denominates Nestis water, because, (though indirectly) being a cause of
nutriment, it is not (of itself) competent to afford nutriment to those
things that are being nourished. These, therefore--to delineate them as
by way of outline--are the principles that comprise (Empedocles')
entire theory of the world: (viz.,) water and earth, out of which
(proceed) generated entities; fire and spirit, (which are) instruments
and efficient (causes), but discord and friendship, which are
(principles) artistically fabricating (the universe). And friendship is
a certain peace, and unanimity, and love, whose entire effort is, that
there should be one finished and complete world. Discord, however,
invariably separates that one (world), and subdivides it, or makes many
things out of one. Therefore discord is of the entire creation a cause
which he styles "oulomenon," that is, destructive. For it is the
concern of this (discord), that throughout every age the creation
itself should continue to preserve its existing condition. And ruinous
discord has been (thus) a fabricator and an efficient cause of the
production of all generated entities; whereas friendship (is the cause)
of the eduction, and alteration, and restoration of existing things
into one system. And in regard of these (causes), Empedocles asserts
that they are two immortal and unbegotten principles, and such as have
not as yet received an originating cause of existence. (Empedocles)
somewhere or other (expresses himself) in the following manner:--
"For if both once it was, and will be; never, I think,
Will be the age eternal void of both of these." [864]
(But) what are these (two)? Discord and Friendship; for they did not
begin to come into being, but pre-existed and always will exist,
because, from the fact of their being unbegotten, they are not able to
undergo corruption. But fire, (and water,) and earth, and air, are
(entities) that perish and revive. For when these generated (bodies),
by reason of Discord, cease to exist, Friendship, laying hold on them,
brings them forward, and attaches and associates them herself with the
universe. (And this takes place) in order that the Universe may
continue one, being always ordered by Friendship in a manner one and
the same, and with (uninterrupted) uniformity.
When, however, Friendship makes unity out of plurality, and associates
with unity separated entities, Discord, again, forcibly severs them
from unity, and makes them many, that is, fire, water, earth, air, (as
well as) the animals and plants produced from these, and whatever
portions of the world we observe. And in regard of the form of the
world, what sort it is, (as) arranged by Friendship, (Empedocles)
expresses himself in the following terms:--
"For not from back two arms arise,
Not feet, not nimble knees, not genital groin,
But a globe it was, and equal to itself it is." [865]
An operation of this description Friendship maintains, and makes (one)
most beautiful form of the world out of plurality. Discord, however,
the cause of the arrangement of each of the parts (of the universe),
forcibly severs and makes many things out of that one (form). And this
is what Empedocles affirms respecting his own generation:--
"Of these I also am from God a wandering exile." [866]
That is, (Empedocles) denominates as God the unity and unification of
that (one form) in which (the world) existed antecedent to the
separation and production (introduced) by Discord among the majority of
those things (that subsisted) in accordance with the disposition
(effected) by Discord. For Empedocles affirms Discord to be a furious,
and perturbed, and unstable Demiurge, (thus) denominating Discord the
creator of the world. For this constitutes the condemnation and
necessity of souls which Discord forcibly severs from unity, and (which
it) fashions and operates upon, (according to Empedocles,) who
expresses himself after some such mode as, the following:--
"Who perjury piles on sin,
While demons gain a life prolonged;" [867]
meaning by demons long-lived souls, because they are immortal, and live
for lengthened ages:--
"For thrice ten thousand years banished from bliss;" [868]
denominating as blissful, those that have been collected by Friendship
from the majority of entities into the process of unification (arising
out) of the intelligible world. He asserts that those are exiles, and
that
"In lapse of time all sorts of mortal men are born,
Changing the irksome ways of life." [869]
He asserts the irksome ways to be the alterations and transfigurations
of souls into (successive) bodies. This is what he says:--
"Changing the irksome ways of life."
For souls "change," body after body being altered, and punished by
Discord, and not permitted to continue in the one (frame), but that the
souls are involved in all descriptions of punishment by Discord being
changed from body to body. He says:--
"AEthereal force to ocean drives the souls,
And ocean spurts them forth on earth's expanse,
And earth on beams of blazing sun, who flings
(The souls) on aether's depths, and each from each
(A spirit) takes, and all with hatred burn." [870]
This is the punishment which the Demiurge inflicts, just as some
brazier moulding (a piece of) iron, and dipping it successively from
fire into water. For fire is the aether whence the Demiurge transfers
the souls into the sea; and land is the earth: whence he uses the
words, from water into earth, and from earth into air. This is what
(Empedocles) says:--
"And earth on beams
Of blazing sun, who flings (the souls)
On aether's depths, and each from each
A (spirit) takes, and all with hatred burn."
The souls, then, thus detested, and tormented, and punished in this
world, are, according to Empedocles, collected by Friendship as being a
certain good (power), and (one) that pities the groaning of these, and
the disorderly and wicked device of furious Discord. And (likewise
Friendship is) eager, and toils to lead forth little by little the
souls from the world, and to domesticate them with unity, in order that
all things, being conducted by herself, may attain unto unification.
Therefore on account of such an arrangement on the part of destructive
Discord of this divided world, Empedocles admonishes his disciples to
abstain from all sorts of animal food. For he asserts that the bodies
of animals are such as feed on the habitations of punished souls. And
he teaches those who are hearers of such doctrines (as his), to refrain
from intercourse with women. (And he issues this precept) in order that
(his disciples) may not co-operate with and assist those works which
Discord fabricates, always dissolving and forcibly severing the work of
Friendship. Empedocles asserts that this is the greatest law of the
management of the universe, expressing himself somehow thus:--
"There's something swayed by Fate, the ancient,
Endless law of gods, and sealed by potent oaths." [871]
He thus calls Fate the alteration from unity into plurality, according
to Discord, and from plurality into unity, according to Friendship.
And, as I stated, (Empedocles asserts) that there are four perishable
gods, (viz.,) fire, water, earth, (and) air. (He maintains,) however,
that there are two (gods) which are immortal, unbegotten, (and)
continually hostile one to the other, (namely) Discord and Friendship.
And (he asserts) that Discord always is guilty of injustice and
covetousness, and forcible abduction of the things of Friendship, and
of appropriation of them to itself. (He alleges,) however, that
Friendship, inasmuch as it is always and invariably a certain good
(power), and intent on union, recalls and brings towards (itself), and
reduces to unity, the parts of the universe that have been forcibly
severed, and tormented, and punished in the creation by the Demiurge.
Some such system of philosophy as the foregoing is advanced for us by
Empedocles concerning the generation of the world, and its destruction,
and its constitution, as one consisting of what is good and bad. And he
says that there is likewise a certain third power which is cognised by
intellect, and that this can be understood from these, (viz., Discord
and Friendship,) expressing himself somehow thus:--
"For if, 'neath hearts of oak, these truths you fix,
And view them kindly in meditations pure,
Each one of these, in lapse of time, will haunt you,
And many others, sprung of these, descend.
For into every habit these will grow, as Nature prompts;
But if for other things you sigh, which, countless, linger
Undisguised 'mid men, and blunt the edge of care,
As years roll on they'll leave you fleetly,
Since they yearn to reach their own beloved race;
For know that all possess perception and a share of mind." [872]
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[860] See [vol. i. p. 352, this series]; Irenaeus i. 27; [vol. iii.,
this series especially p. 257], Tertullian, Adv. Marc., and
Praescript., xxx.; Epiphanius, Haer., xlii.; Theodoret, Haer. Fab., i.
24; Eusebius., Hist. Ecclesiast., v. 13, 16; and St. Augustine, Haer.,
xxii.
[861] Or, "quarrelsome," or, "frantic."
[862] Hippolytus' discussion respecting the heresy of Marcion is
chiefly interesting from the light which it throws on the philosophy of
Empedocles.
[863] These are lines 55-57 in Karsten's edition of a collection of the
Empedoclean verses.
[864] These are lines 110, 111, in Stein's edition of Empedocles.
[865] Lines 360-362 (ed. Karst.).
[866] Line 7 (Karsten), 381 (Stein).
[867] Line 4 (Karsten), 372, 373 (Stein).
[868] Line 5 (Karsten), 374 (Stein).
[869] Line 6 (Karsten), 375, 376 (Stein).
[870] Lines 16-19 (Karsten), 377-380(Stein).
[871] Lines 1, 2 (Karsten), 369, 370 (Stein).
[872] The text of these verses, as given by Hippolytus, is obviously
corrupt, and therefore obscure. Schneidewin has furnished an emended
copy of them (Philol., vi. 166), which the translator has mostly
adopted. (See Stein's edition of the Empedoclean Verses, line 222 et
seq.)
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Chapter XVIII.--Source of Marcionism; Empedocles Reasserted as the
Suggester of the Heresy.
When, therefore, Marcion or some one of his hounds barks against the
Demiurge, and adduces reasons from a comparison of what is good and
bad, we ought to say to them, that neither Paul the apostle nor Mark,
he of the maimed finger, [873] announced such (tenets). For none of
these (doctrines) has been written in the Gospel according to Mark. But
(the real author of the system) is Empedocles, son of Meto, a native of
Agrigentum. And (Marcion) despoiled this (philosopher), and imagined
that up to the present would pass undetected his transference, under
the same expressions, of the arrangement of his entire heresy from
Sicily into the evangelical narratives. For bear with me, O Marcion: as
you have instituted a comparison of what is good and evil, I also
to-day will institute a comparison following up your own tenets, as you
suppose them to be. You affirm that the Demiurge of the world is
evil--why not hide your countenance in shame, (as thus) teaching to the
Church the doctrines of Empedocles? You say that there is a good Deity
who destroys the works of the Demiurge: then do not you plainly preach
to your pupils, as the good Deity, the Friendship of Empedocles. You
forbid marriage, the procreation of children, (and) the abstaining from
meats which God has created for participation by the faithful, and
those that know the truth. [874] (Thinkest thou, then,) that thou canst
escape detection, (while thus) enjoining the purificatory rites of
Empedocles? For in point of fact you follow in every respect this
(philosopher of paganism), while you instruct your own disciples to
refuse meats, in order not to eat any body (that might be) a remnant of
a soul which has been punished by the Demiurge. You dissolve marriages
that have been cemented by the Deity. And here again you conform to the
tenets of Empedocles, in order that for you the work of Friendship may
be perpetuated as one (and) indivisible. For, according to Empedocles,
matrimony separates unity, and makes (out of it) plurality, as we have
proved.
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[873] ho kolobodaktulos. Bunsen [more suo, vol. i., p. 89] considers
this a corrupt reading, and suggests kalon logon didaskalos, i.e., "a
teacher of good words," i.e., an evangelist, which word, as just used,
he does not wish to repeat. The Abbe Cruice denies the necessity for
any such emendation, and refers us to an article in the Journal of
Classical and Sacred Philology (Cambridge, March, 1855), the writer of
which maintains, on the authority of St. Jerome, that St. Mark had
amputated his thumb, in order that he might be considered disqualified
for the priesthood.
[874] 1 Tim. iv. 3.
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Chapter XIX.--The Heresy of Prepon; Follows Empedocles; Marcion Rejects
the Generation of the Saviour.
The principal heresy of Marcion, and (the one of his) which is most
free from admixture (with other heresies), is that which has its system
formed out of the theory concerning the good and bad (God). Now this,
it has been manifested by us, belongs to Empedocles. But since at
present, in our times, a certain follower of Marcion, (namely) Prepon,
an Assyrian, [875] has endeavoured to introduce something more novel,
and has given an account of his heresy in a work inscribed to
Bardesanes, an Armenian, neither of this will I be silent. In alleging
that what is just constitutes a third principle, and that it is placed
intermediate between what is good and bad, Prepon of course is not able
to avoid (the imputation of inculcating) the opinion of Empedocles. For
Empedocles asserts that the world is managed by wicked Discord, and
that the other (world) which (is managed) by Friendship, is cognisable
by intellect. And (he asserts) that these are the two different
principles of good and evil, and that intermediate between these
diverse principles is impartial reason, in accordance with which are
united the things that have been separated by Discord, (and which,) in
accordance with the influence of Friendship, are accommodated to unity.
The impartial reason itself, that which is an auxiliary to Friendship,
Empedocles denominates "Musa." And he himself likewise entreats her to
assist him, and expresses himself somehow thus:--
"For if on fleeting mortals, deathless Muse,
Thy care it be that thoughts our mind engross,
Calliope, again befriend my present prayer,
As I disclose a pure account of happy gods." [876]
Marcion, adopting these sentiments, rejected altogether the generation
of our Saviour. He considered it to be absurd that under the (category
of a) creature fashioned by destructive Discord should have been the
Logos that was an auxiliary to Friendship--that is, the Good Deity.
(His doctrine,) however, was that, independent of birth, (the Logos)
Himself descended from above in the fifteenth year of the reign of
Tiberius Caesar, and that, as being intermediate between the good and
bad Deity, He proceeded to give instruction in the synagogues. For if
He [877] is a Mediator, He has been, he says, liberated from the entire
nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and
his works. For this reason, he affirms, Jesus came down unbegotten, in
order that He might be liberated from all (admixture of) evil. And He
has, he says, been liberated from the nature of the Good One likewise,
in order that He may be a Mediator, as Paul states, [878] and as
Himself acknowledges: "Why call ye me good? there is one good." [879]
These, then, are the opinions of Marcion, by means of which he made
many his dupes, employing the conclusions of Empedocles. And he
transferred the philosophy invented by that (ancient speculator) into
his own system of thought, and (out of Empedocles) constructed his
(own) impious heresy. But I consider that this has been sufficiently
refuted by us, and that I have not omitted any opinion of those who
purloin their opinions from the Greeks, and act despitefully towards
the disciples of Christ, as if they had become teachers to them of
these (tenets). But since it seems that we have sufficiently explained
the doctrines of this (heretic), let us see what Carpocrates says.
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[875] What Hippolytus communicates concerning Prepon is quite new. The
only writer who mentions him is Theodoret (Haer. Fab., i. 25), in his
article on Apelles.
[876] Schneidewin gives a restored version of these lines. They are
found (at lines 338-341) in Stein's edition of the Empedoclean Verses.
[877] Tertullian combats these heretical notions in his De Carne
Christi [vol. viii. p. 521, this series].
[878] Gal. iii. 19.
[879] Matt. xix. 17; Mark x. 18; Luke xviii. 19.
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Chapter XX.--The Heresy of Carpocrates; Wicked Doctrines Concerning
Jesus Christ; Practise Magical Arts; Adopt a Metempsychosis.
Carpocrates [880] affirms that the world and the things in it were made
by angels, far inferior to the unbegotten Father; and that Jesus was
generated of Joseph, and that, having been born similar to (other) men,
He was more just than the rest (of the human race). And (Carpocrates
asserts) that the soul (of Jesus), inasmuch as it was made vigorous and
undefiled, remembered the things seen by it in its converse with the
unbegotten God. And (Carpocrates maintains) that on this account there
was sent down upon (Jesus) by that (God) a power, in order that through
it He might be enabled to escape the world-making (angels). And (he
says) that this power, having passed through all, and having obtained
liberty in all, again ascended [881] to God (Himself). And (he alleges)
that in the same condition with (the soul of Jesus are all the souls)
that embrace similar objects of desire with the (power just alluded
to). And they assert that the soul of Jesus, (though,) according to
law, it was disciplined in Jewish customs, (in reality) despised them.
And (he says) that on this account (Jesus) received powers whereby He
rendered null and void the passions incidental to men for their
punishment. And (he argues), therefore, that the (soul), which,
similarly with that soul of Christ, is able to despise the world-making
Archons, receives in like manner power for the performance of similar
acts. Wherefore, also, (according to Carpocrates, there are persons
who) have attained unto such a degree of pride as to affirm some of
themselves to be equal to Jesus Himself, whereas others among them to
be even still more powerful. But (they also contend) that some enjoy an
excellence above the disciples of that (Redeemer), for instance Peter
and Paul, and the rest of the Apostles, and that these are in no
respect inferior to Jesus. And (Carpocrates asserts) that the souls of
these have originated from that supernal power, and that consequently
they, as equally despising the world-making (angels), have been deemed
worthy of the same power, and (of the privilege) to ascend to the same
(place). If, however, any one would despise earthly concerns more than
did that (Saviour, Carpocrates says) that such a one would be able to
become superior to (Jesus. The followers of this heretic) practise
their magical arts and incantations, and spells and voluptuous feasts.
And (they are in the habit of invoking the aid of) subordinate demons
and dream-senders, and (of resorting to) the rest of the tricks (of
sorcery), alleging that they possess power for now acquiring sway over
the Archons and makers of this world, nay, even over all the works that
are in it.
(Now these heretics) have themselves been sent forth by Satan, for the
purpose of slandering before the Gentiles the divine name of the
Church. (And the devil's object is,) that men hearing, now after one
fashion and now after another, the doctrines of those (heretics), and
thinking that all of us are people of the same stamp, may turn away
their ears from the preaching of the truth, or that they also, looking,
(without abjuring,) upon all the tenets of those (heretics), may speak
hurtfully of us. (The followers of Carpocrates) allege that the souls
are transferred from body to body, so far as that they may fill up (the
measure of) all their sins. When, however, not one (of these sins) is
left, (the Carpocratians affirm that the soul) is then emancipated, and
departs unto that God above of the world-making angels, and that in
this way all souls will be saved. If, however, some (souls), during the
presence of the soul in the body for one life, may by anticipation
become involved in the full measure of transgressions, they, (according
to these heretics,) no longer undergo metempsychosis. (Souls of this
sort,) however, on paying off at once all trespasses, will, (the
Carpocratians say,) be emancipated from dwelling any more in a body.
Certain, likewise, of these (heretics) brand [882] their own disciples
in the back parts of the lobe of the right ear. And they make
counterfeit images of Christ, alleging that these were in existence at
the time (during which our Lord was on earth, and that they were
fashioned) by Pilate. [883]
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[880] See [vol. i. p. 350] Irenaeus, i. 25; [vol. iii. p. 203]
Tertullian, De Anima, c. xxiii.-xxv., and Praescript., c. xlviii.;
Eusebius, Hist. Ecclesiast., iv. 7, Epiphanius, Haer., xxvii. sec. 2;
Theodoret, Haer. Fab., i. 5; and St. Augustine, Haer., c. vii. The
entire of this article is taken from Irenaeus, and equally coincides
with the account given of Carpocrates by Epiphanius.
[881] Or, "came."
[882] Literally, "cauterize."
[883] Epiphanius alludes in the same manner to these images.
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Chapter XXI.--The System of Cerinthus Concerning Christ.
But a certain Cerinthus, [884] himself being disciplined in the
teaching of the Egyptians, asserted that the world was not made by the
primal Deity, but by some virtue which was an offshoot from that Power
which is above all things, and which (yet) is ignorant of the God that
is above all. And he supposed that Jesus was not generated from a
virgin, but that he was born son of Joseph and Mary, just in a manner
similar with the rest of men, and that (Jesus) was more just and more
wise (than all the human race). And (Cerinthus alleges) that, after the
baptism (of our Lord), Christ in form of a dove came down upon him,
from that absolute sovereignty which is above all things. And then,
(according to this heretic,) Jesus proceeded to preach the unknown
Father, [885] and in attestation (of his mission) to work miracles. It
was, however, (the opinion of Cerinthus,) that ultimately Christ
departed from Jesus, and that Jesus suffered and rose again; whereas
that Christ, being spiritual, [886] remained beyond the possibility of
suffering.
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[884] See [vol. i. pp. 351, 415] Irenaeus, i. 26, iii. 2, 3; [vol. iii.
p. 651] Tertullian, Praescript., c. xlviii.; Eusebius, Hist.
Ecclesiast., iii. 28, vii. 25; Epiphanius, Haer., xxviii.; Theodoret,
Haer. Fab., ii. 3; St. Augustine, Haer., c. viii.; and St. Jerome, Ep.,
lxxxix. We have here, as in the preceding articles, Irenaeus in the
Greek, as Hippolytus' text corresponds with the Latin version of this
portion of Irenaeus' work.
[885] Acts xvii. 23.
[886] Or, "paternal."
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Chapter XXII.--Doctrine of the Ebionaeans.
The Ebionaeans, [887] however, acknowledge that the world was made by
Him Who is in reality God, but they propound legends concerning the
Christ similarly with Cerinthus and Carpocrates. They live conformably
to the customs of the Jews, alleging that they are justified according
to the law, and saying that Jesus was justified by fulfilling the law.
And therefore it was, (according to the Ebionaeans,) that (the Saviour)
was named (the) Christ of God and Jesus, [888] since not one of the
rest (of mankind) had observed completely the law. For if even any
other had fulfilled the commandments (contained) in the law, he would
have been that Christ. And the (Ebionaeans allege) that they themselves
also, when in like manner they fulfil (the law), are able to become
Christs; for they assert that our Lord Himself was a man in a like
sense with all (the rest of the human family).
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[887] See [vol. i. p. 352] Irenaeus, i. 26; [vol. iii. p. 651]
Tertullian, Praescript., c. xlviii.; [vol. iv. p. 429, this series]
Origen, Contr. Cels. ii. 1; Eusebius, Hist. Ecclesiast., iii. 27;
Epiphanius, Haer., xxx.; and Theodoret, Haer. Fab., ii. 2. Hippolytus
is indebted in this article partly to Irenaeus, and partly to original
sources.
[888] Or, "that the Christ of God was named Jesus" (Bunsen).
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Chapter XXIII.--The Heresy of Theodotus.
But there was a certain Theodotus, [889] a native of Byzantium, who
introduced a novel heresy. He announces tenets concerning the
originating cause of the universe, which are partly in keeping with the
doctrines of the true Church, in so far as he acknowledges that all
things were created by God. Forcibly appropriating, however, (his
notions of) Christ from the school of the Gnostics, and of Cerinthus
and Ebion, he alleges that (our Lord) appeared in some such manner as I
shall now describe. (According to this, Theodotus maintains) that Jesus
was a (mere) man, born of a virgin, according to the counsel of the
Father, and that after he had lived promiscuously with all men, and had
become pre-eminently religious, he subsequently at his baptism in
Jordan received Christ, who came from above and descended (upon him) in
form of a dove. And this was the reason, (according to Theodotus,) why
(miraculous) powers did not operate within him prior to the
manifestation in him of that Spirit which descended, (and) which
proclaims him to be the Christ. But (among the followers of Theodotus)
some are disposed (to think) that never was this man made God, (even)
at the descent of the Spirit; whereas others (maintain that he was made
God) after the resurrection from the dead.
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[889] See [vol. iii. p. 654, "two Theodoti"] Tertullian, Praescript.,
c. liii.; Eusebius, Hist. Ecclesiast, v. 27; Epiphanius, Haer., liv.;
and Theodoret, Haer. Fab., ii. 5. Clemens Alexandrinus seems to have
been greatly indebted to Theodotus, whose system he has explained and
commented upon.
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Chapter XXIV.--The Melchisedecians; The Nicolaitans.
While, however, different questions have arisen among them, a certain
(heretic), who himself also was styled Theodotus, and who was by trade
a banker, [890] attempted to establish (the doctrine), that a certain
Melchisedec constitutes the greatest power, and that this one is
greater than Christ. And they allege that Christ happens to be
according to the likeness (of this Melchisedec). And they themselves,
similarly with those who have been previously spoken of as adherents of
Theodotus, assert that Jesus is a (mere) man, and that, in conformity
with the same account (already given), Christ descended upon him.
There are, however, among the Gnostics diversities of opinion; but we
have decided that it would not be worth while to enumerate the silly
doctrines of these (heretics), inasmuch as they are (too) numerous and
devoid of reason, and full of blasphemy. Now, even those (of the
heretics) who are of a more serious turn in regard of [891] the
Divinity, and have derived their systems of speculation from the
Greeks, must stand convicted [892] (of these charges). But Nicolaus
[893] has been a cause of the wide-spread combination of these wicked
men. He, as one of the seven (that were chosen) for the diaconate,
[894] was appointed by the Apostles. (But Nicolaus) departed from
correct doctrine, and was in the habit of inculcating indifferency of
both life and food. [895] And when the disciples (of Nicolaus)
continued to offer insult to the Holy Spirit, John reproved them in the
Apocalypse as fornicators and eaters of things offered unto idols.
[896]
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[890] Concerning the younger Theodotus, see [vol. iii. p. 654]
Tertullian, Praescript., c. liii.; Epiphanius, Haer., lv.; and
Theodoret, Haer. Fab., ii. 6.
[891] Or, "in reference to" (Bunsen).
[892] Or, "have been adduced" (Miller).
[893] See [ut supra] Irenaeus, i. 26; [ut supra] Tertullian,
Praescript., c. xlv.; Epiphanius, Haer., c. xxv.; Eusebius, Hist.
Ecclesiast., iii. 29; Theodoret, Haer. Fab., i. 15; and St. Augustine,
Haer., c. v. [But see Clement, vol. ii. p. 373, this series.]
[894] [He understands that the seven (Acts vi. 5) were deacons. Bunsen,
i. p. 97.]
[895] Or, "knowledge." Bunsen suggests broseos, as translated above.
[896] Rev. ii. 6.
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Chapter XXV.--The Heresy of Cerdon.
But one Cerdon [897] himself also, taking occasion in like manner from
these (heretics) and Simon, affirms that the God preached by Moses and
the prophets was not Father of Jesus Christ. For (he contends) that
this (Father) had been known, whereas that the Father of Christ [898]
was unknown, and that the former was just, but the latter good. And
Marcion corroborated the tenet of this (heretic) in the work which he
attempted to write, and which he styled Antitheses. [899] And he was in
the habit, (in this book,) of uttering whatever slanders suggested
themselves to his mind against the Creator of the universe. In a
similar manner likewise (acted) Lucian, [900] the disciple of this
(heretic).
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[897] Irenaeus, i. 27; Eusebius (who here gives Irenaeus' Greek), Hist.
Ecclesiast., iv. 2; Epiphanius, c. xli.; Theodoret, Haer. Fab., i. 24;
and Philastrius, c. xliv.
[898] Hippolytus follows Irenaeus but introduces some alterations.
[899] 'Antitheseis. This is the emendation proposed by the Abbe
Cruice. The textual reading is antiparatheseis (comparisons).
[900] See [ut supra, p. 353], Tertullian, Praescript., c. li., and
Epiphanius, Haer., c. xliii.
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Chapter XXVI.--The Doctrines of Apelles; Philumene, His Prophetess.
But Apelles, [901] sprung from these, thus expresses himself, (saying)
that there is a certain good Deity, as also Marcion supposed, and that
he who created all things is just. Now he, (according to Apelles,) was
the Demiurge of generated entities. And (this heretic also maintains)
that there is a third (Deity), the one who was in the habit of speaking
to Moses, and that this (god) was of a fiery nature, and that there was
another fourth god, a cause of evils. But these he denominates angels.
He utters, however, slanders against law and prophets, by alleging that
the things that have been written are (of) human (origin), and are
false. And (Apelles) selects from the Gospels or (from the writings of)
the Apostle (Paul) whatever pleases himself. But he devotes himself to
the discourses of a certain Philumene as to the revelations [902] of a
prophetess. He affirms, however, that Christ descended from the power
above; that is, from the good (Deity), and that he is the son of that
good (Deity). And (he asserts that Jesus) was not born of a virgin, and
that when he did appear he was not devoid of flesh. (He maintains,)
however, that (Christ) formed his body by taking portions of it from
the substance of the universe: that is, hot and cold, and moist and
dry. And (he says that Christ), on receiving in this body cosmical
powers, lived for the time he did in (this) world. But (he held that
Jesus) was subsequently crucified by the Jews, and expired, and that,
being raised up after three days, he appeared to his disciples. And
(the Saviour) showed them, (so Apelles taught,) the prints of the nails
and (the wound) in his side, desirous of persuading them that he was in
truth no phantom, but was present in the flesh. After, says (Apelles),
he had shown them his flesh, (the Saviour) restored it to earth, from
which substance it was (derived. And this he did because) he coveted
nothing that belonged to another. (Though indeed Jesus) might use for
the time being (what belonged to another), he yet in due course
rendered to each (of the elements) what peculiarly belonged to them.
And so it was, that after he had once more loosed the chains of his
body, he gave back heat to what is hot, cold to what is cold, moisture
to what is moist, (and) dryness to what is dry. And in this condition
(our Lord) departed to the good Father, leaving the seed of life in the
world for those who through his disciples should believe in him.
It appears to us that these (tenets) have been sufficiently explained.
Since, however, we have determined to leave unrefuted not one of those
opinions that have been advanced by any (of the heretics), let us see
what (system) also has been invented by the Docetae.
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[901] See [vol. iii. p. 257] Tertullian, Praescript., c. xxx.;
Eusebius, Hist. Ecclesiast., v. 13; Epiphanius, Haer., c. xliv.;
Theodoret, Haer. Fab., i. 25; and St. Augustine, Haer., c. xxiv.
[902] phanerosesi. Miller's text reads phaneros, the error of which is
obvious from Tertullian's Praescript., c. xxx. Cruice considers the
word to signify the title of a work written by Apelles.
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Book VIII. [903]
------------------------
Contents.
The following are the contents of the eighth book of the Refutation of
all Heresies:--
What are the opinions of the Docetae, and that they have formed the
doctrines which they assert from natural philosophy.
How Monoimus [904] trifles, devoting his attention to poets, and
geometricians, and arithmeticians.
How (the system of) Tatian has arisen from the opinions of Valentinus
and Marcion, and how this heretic (from this source) has formed his own
doctrines. Hermogenes, however, availed himself of the tenets of
Socrates, not those of Christ.
How those err who contend for keeping Easter on the fourteenth day.
What the error is of the Phrygians, who suppose that Montanus, and
Priscilla, and Maximilla, are prophets.
What the conceit is of the Encratites, and that their opinions have
been formed not from the Holy Scriptures, [905] but from themselves,
and the Gymnosophists among the Indians.
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[903] Much that we have in this book is quite new. Hippolytus derives
his article on Tatian, and in a measure that on the Encratites, from
Irenaeus. The rest is probably from original sources.
[904] Or, "Noimus."
[905] [Note the honour uniformly rendered to the Holy Scriptures by the
Fathers.]
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Chapter I.--Heresies Hitherto Refuted; Opinions of the Docetae.
Since the great body of (the heretics) do not employ the counsel of the
Lord, by having the beam in the eye, [906] and announce that they see
when in reality labouring under blindness, it seems to us expedient in
no wise to be silent concerning the tenets of these. Our object is,
that by the refutation accomplished by us, the (heretics), being of
themselves ashamed, may be brought to know how the Saviour has advised
(men) first to take away the beam, then to behold clearly the mote that
is in thy brother's eye. Having therefore adequately and sufficiently
explained the doctrines of the majority (of the heretics) in the seven
books before this, we shall not now be silent as regards the
(heterodox) opinions that follow (from these). We shall by this means
exhibit the abundance of the grace of the Holy Spirit; and we shall
refute those (who suppose) that they have acquired stedfastness of
doctrine, when it is only in appearance. Now these have styled
themselves Docetae, [907] and propound the following opinions:--
(The Docetae maintain) that God is the primal (Being), as it were a
seed of a fig-tree, which is altogether very diminutive in size, but
infinite in power. (This seed constitutes, according to the Docetae,) a
lowly magnitude, incalculable in multitude, [908] (and) labouring under
no deficiency as regards generation. (This seed is) a refuge for the
terror-stricken, a shelter of the naked, a veil for modesty, (and) the
sought-for produce, to which He came in search (for fruit), he says,
three times, [909] and did not discover (any). Wherefore, he says, He
cursed the fig-tree, [910] because He did not find upon it that sweet
fruit--the sought-for produce. And inasmuch as the Deity is, according
to them--to express myself briefly--of this description and so great,
that is, small and minute, the world, as it seems to them, was made in
some such manner as the following: When the branches of the fig-tree
became tender, leaves budded (first), as one may (generally) see, and
next in succession the fruit. Now, in this (fruit) is preserved
treasured the infinite and incalculable seed of the fig-tree. We think,
therefore, (say the Docetae,) that there are three (parts) which are
primarily produced by the seed of the fig-tree, (viz.,) stem, which
constitutes the fig-tree, leaves, and fruit--the fig itself, as we have
previously declared. In this manner, the (Docetic) affirms, have been
produced three AEons, which are principles from the primal originating
cause of the universe. And Moses has not been silent on this point,
when he says, that there are three words of God, "darkness, gloom,
tempest, and added no more." [911] For the (Docetic) says, God has made
no addition to the three AEons; but these, in every respect, have been
sufficient for (the exigencies of) those who have been begotten and are
sufficient. God Himself, however, remains with Himself, far separated
from the three AEons. When each of these AEons had obtained an
originating cause of generation, he grew, as has been declared, by
little and little, and (by degrees) was magnified, and (ultimately)
became perfect. But they think that that is perfect which is reckoned
at ten. When, therefore, the AEons had become equal in number and in
perfection, they were, as (the Docetae) are of opinion, constituted
thirty AEons in all, while each of them attains full perfection in a
decade. And the three are mutually distinct, and hold one (degree of)
honour relatively to one another, differing in position merely, because
one of them is first, and the other second, and the other of these
third. Position, however, afforded them diversity of power. For he who
has obtained a position nearest to the primal Deity--who is, as it
were, a seed--possessed a more productive power than the rest, inasmuch
as he himself who is the immeasurable one, measured himself tenfold in
bulk. He, however, who in position is second to the primal Deity, has,
inasmuch as he is the incomprehensible one, comprehended himself
sixfold. But he who is now third in position is conveyed to an infinite
distance, in consequence of the dilatation of his brethren. (And when
this third AEon) had thrice realized himself in thought, he encircled
himself with, as it were, some eternal chain of union.
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[906] Matt. vii. 3, 4; Luke vi. 41, 42.
[907] See [vol. i. p. 526] Irenaeus v. 1; Theodoret, Haer. Fab., v.
12; and [vol. ii. p. 398, and Elucidation XIV. p. 407] Clemens
Alexandrinus (Strom., iii.), who informs us that Julius Cassianus--a
pupil of Valentinus--was founder of the Docetic heresy.
[908] Miller's text reads tapeinon (lowly), but this is obviously
untenable. Duncker alters it into apeiron (infinite), and joins
tapeinon with the word following. He renders the passage thus: "but
infinite in power--a lowly magnitude." Cruice strikes out the word
tapeinon , and renders the passage thus: "but infinite in power, a
magnitude incalculable in bulk." The above rendering seems to convey
Hippolytus' meaning.
[909] Or," the Lord came in search of fruit" (Roeper). The reading
followed in the translation agrees with the scriptural account; see
Luke xiii. 7.
[910] Matt. xxi. 19, 20; Mark xi. 13, 14, 20, 21.
[911] Deut. v. 22.
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Chapter II.--Docetic Notion of the Incarnation; Their Doctrines of
AEons; Their Account of Creation; Their Notion of a Fiery God.
And these (heretics) suppose that this is what is spoken by the
Saviour: "A sower went forth to sow; and that which fell on the fair
and good ground produced, some a hundred-fold, and some sixty-fold, and
some thirty-fold." [912] And for this reason, the (Docetic) says, (that
the Saviour) has spoken the words, "He that hath ears to hear, let him
hear," because these (truths)are not altogether rumours. All these
AEons, both the three and all those infinite (AEons which proceed) from
these indefinitely, are hermaphrodite AEons. All these, then, after
they had been increased and magnified, and had sprung from that one
primary seed, (were actuated by a spirit) of concord and union, and
they all coalesced into one AEon. And in this manner they begot of a
single virgin, Mary, [913] a joint offspring, who is a Mediator, (that
is,) the Saviour of all who are in the (covenant of) mediation. (And
this Saviour is,) in every respect, coequal in power with the seed of
the fig-tree, with the exception that he was generated. Whereas that
primary seed, from whence the fig-tree sprung, is unbegotten. When,
therefore, those three AEons were adorned with all virtue and with all
sanctity, so these teachers suppose, as well as that only begotten
child--for he alone was begotten by those infinite AEons from three
immediately concerned in his birth, for three immeasurable AEons being
unanimous procreated him;--(after, I say, the AEons and only Son were
thus adorned,) the entire nature, which is cognised by intellect, was
fashioned free from deficiency. Now, all those intelligible and eternal
(entities) constituted light. Light, however, was not devoid of form,
nor inoperative, nor in want, as it were, of the assistance of any
(other power). But (light) proportionately with the multitude of those
infinite (AEons) indefinitely (generated) in conformity with the
exemplar of the fig-tree, possesses in itself infinite species of
various animals indigenous to that quarter of creation, and it shone
down upon the underlying chaos. And when this (chaos) was
simultaneously illuminated, and had form imparted to it by those
diversified species from above, it derived (thereby) solidity, and
acquired all those supernal species from the third AEon, who had made
himself threefold.
This third AEon, however, beholding all his own distinctive attributes
laid hold on collectively by the underlying darkness (which was)
beneath, and not being ignorant of the power of darkness, and at the
same time of the security [914] and profusion of light, did not allow
his brilliant attributes (which he derived) from above for any length
of time to be snatched away by the darkness beneath. But (he acted in
quite a contrary manner), for he subjected (darkness) to the AEons.
After, then, he had formed the firmament over the nether world, "he
both divided the darkness from the light, and called the light which
was above the firmament day, and the darkness he called night." [915]
When all the infinite species, then, as I have said, of the third AEon
were intercepted in this the lowest darkness, the figure also of the
AEon himself, such as he has been described, was impressed (upon them)
along with the rest (of his attributes). (Now this figure is) a
life-giving fire, which is generated from light, from whence the Great
Archon originated. And respecting this (Archon) Moses observes: "In the
beginning God created the heavens and the earth." [916] Moses mentions
[917] this fiery God as having spoken from the bush, [918] (batos,)
that is, from the darkish air. For the whole of the atmosphere that
underlies the darkness is (batos, i.e.,) a medium for the transmission
of light. Now Moses has employed, says (the Docetic), the expression
batos, because all the species of light pass down from above by means
of their having the atmosphere as a medium (batos) of transmission. And
in no less degree is capable of being recognised the Word of Jehovah
addressed to us from the bush (batos, i.e., an atmospheric medium); for
voice, as significant (in language) of a meaning, is a reverberation of
air, and without this (atmosphere) human speech is incapable of being
recognised. And not only the Word (of Jehovah addressed) to us from the
bush (batos), that is, the air, legislates and is a fellow-citizen with
(us); but (it does more than this), for both odours and colours
manifest to us, through the medium of air, their own (peculiar)
qualities.
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[912] Matt. xiii. 3-8; Mark iv. 3-8; Luke viii. 5-8.
[913] The word Mary seems interpolated. Miller's text reads it after en
mesoteti. The passage would then be rendered thus: "that is, Him who
through the intervention of Mary (has been born into the world) the
Saviour of all."
[914] To asphales: Cruice reads, on the authority of Bernays, apheles,
i.e., the simplicity.
[915] Gen. i. 4, 5, 7.
[916] Gen. i. 1.
[917] Ex. iii. 2.
[918] The Docetae here attempted to substantiate their system from
Scripture by a play upon words.
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Chapter III.--Christ Undoes the Work of the Demiurge; Docetic Account
of the Baptism and Death of Jesus; Why He Lived for Thirty Years on
Earth.
This fiery deity, then, after he became fire from light, proceeded to
create the world in the manner which Moses describes. He himself,
however, as devoid of subsistence, employs the darkness as (his)
substance, and perpetually insults those eternal attributes of light
which, (being) from above, had been laid hold on by (the darkness)
beneath. Up to the time, therefore, of the appearance of the Saviour,
there prevailed, by reason of the Deity of fiery light, (that is,) the
Demiurge, a certain extensive delusion of souls. For the species are
styled souls, because they are refrigerations [919] from the (AEons)
above, and continue in darkness. But when (the souls) are altered from
bodies to bodies, they remain under the guardianship of the Demiurge.
And that these things are so, says (the Docetic), it is possible also
to perceive from Job, when he uses the following words: "And I am a
wanderer, changing both place after place, and house after house."
[920] And (we may learn, according to the Docetae, the same) from the
expressions of the Saviour, "And if ye will receive it, this is Elias
that was for to come. He that hath ears to hear, let him hear." [921]
But by the instrumentality of the Saviour this transference of souls
from body to body was made to cease, and faith is preached for
remission of sins. After some such manner, that only begotten Son, when
He gazes upon the forms of the supernal AEons, which were transferred
from above into darkish bodies, coming down, wished to descend and
deliver them. When (the Son), however, became aware that the AEons,
those (that subsist) collectively, are unable to behold the Pleroma of
all the AEons, but that in a state of consternation they fear lest they
may undergo corruption as being themselves perishable, and that they
are overwhelmed by the magnitude and splendour of power;--(when the
Son, I say, perceived this,) He contracted Himself--as it were a very
great flash in a very small body, nay, rather as a ray of vision
condensed beneath the eyelids, and (in this condition) He advances
forth as far as heaven and the effulgent stars. And in this quarter of
creation He again collects himself beneath the lids of vision according
as He wishes it. Now the light of vision accomplishes the same effect;
for though it is everywhere, and (renders visible) all things, it is
yet imperceptible to us. We, however, merely see lids of vision, while
corners (of the eye), a tissue which is broad, tortuous, [922] (and)
exceedingly fibrous, a membrane of the cornea; and underneath this, the
pupil, which is shaped as a berry, is net-like and round. (And we
observe) whatever other membranes there are that belong to the light of
the eye, and enveloped in which it lies concealed.
Thus, says (the Docetic), the only-begotten (and) eternal Child from
above arrayed Himself in a form to correspond with each individual AEon
of the three AEons; [923] and while he was within the triacontad of
AEons, He entered into this world [924] just as we have described Him,
unnoticed, unknown, obscure, and disbelieved. In order, therefore, say
the Docetae, that He may be clad in the darkness that is prevalent in
more distant quarters of creation--(now by darkness he means) flesh--an
angel journeyed with Him from above, and announced the glad tidings to
Mary, says (the Docetic), as it has been written. And the (child) from
her was born, as it has been written. And He who came from above put on
that which was born; and so did He all things, as it has been written
(of Him) in the Gospels. He washed in Jordan, and when He was baptized
He received a figure and a seal in the water of (another spiritual body
beside) the body born of the Virgin. (And the object of this was,) when
the Archon condemned his own peculiar figment (of flesh) to death,
(that is,) to the cross, that that soul which had been nourished in the
body (born of the Virgin) might strip off that body and nail it to the
(accursed) tree. (In this way the soul) would triumph by means of this
(body) over principalities and powers, [925] and would not be found
naked, but would, instead of that flesh, assume the (other) body, which
had been represented in the water when he was being baptized. This is,
says (the Docetic), what the Saviour affirms: "Except a man be born of
water and spirit, he will not enter into the kingdom of heaven, because
that which is born of the flesh is flesh." [926] From the thirty AEons,
therefore, (the Son) assumed thirty forms. And for this reason that
eternal One existed for thirty years on the earth, because each AEon
was in a peculiar manner manifested during (his own) year. And the
souls are all those forms that have been laid hold on by each of the
thirty AEons; and each of these is so constituted as to discern Jesus,
who is of a nature (similar to their own). (And it was the nature of
this Jesus) which that only-begotten and eternal One assumed from
everlasting places. These (places), however, are diverse.
Consequently, a proportionate number of heresies, with the utmost
emulation, seek Jesus. Now all these heresies have their own peculiar
Jesus; but he is seen differently according as the place [927] is
different towards which, he says, each soul is borne and hastens. (Now
each soul) supposes that (the Jesus seen from its particular place) is
alone that (Jesus) who is its own peculiar kinsman and fellow-citizen.
And on first beholding (this Jesus, that soul) recognises Him as its
own peculiar brother, but the rest as bastards. Those, then, that
derive their nature from the places below, are not able to see the
forms of the Saviour which are above them. Those, however, he says, who
are from above, from the intermediate decade and the most excellent
ogdoad--whence, say (the Docetae), we are--have themselves known not in
part, but entirely, Jesus the Saviour. And those, who are from above,
are alone perfect, but all the rest are only partially so.
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[919] The Greek word for soul is derived from the same root as that for
refrigeration.
[920] These words are spoken of the wife of Job, as the feminine form,
planetis and latris, proves. They have been added from apocryphal
sources to the Greek version (ii. 9), but are absent from the English
translation. The passage stands thus: kai ego planetis kai latris topon
ek topou perierchomene kai oikian ex oikias. The Abbe Cruice refers to
St. Chrysostom's Hom. de Statuis [vol. ii. p. 139, opp. ed. Migne, not
textually quoted.]
[921] Matt. xi. 14, 15.
[922] Or, "a fleshly membrane."
[923] Miller reads, "of the third AEon."
[924] The Abbe Cruice considers that the mention of the period of our
Lord's birth has accidentally dropt out of the ms. here. See book vii.
chap. xix.
[925] Col. ii. 11, 14, 15.
[926] John iii. 5, 6.
[927] Miller's text has "type."
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Chapter IV.--Docetic Doctrine Derived from the Greek Sophists.
These (statements), therefore, I consider sufficient to
properly-constituted minds for the purpose of attaining unto a
knowledge of the complicated and unstable heresy of the Docetae. (But)
those who have propounded attempted arguments about inaccessible and
incomprehensible Matter, have styled themselves Docetae. Now, we
consider that some of these are acting foolishly, we will not say in
appearance, but in reality. At all events, we have proved that a beam
from such matter is carried in the eye, if by any means they may be
enabled to perceive it. If, however, they do not (discern it, our
object is) that they should not make others blind. But the fact is,
that the sophists of the Greeks in ancient times have previously
devised, in many particulars, the doctrines of these (Docetae), as it
is possible for my readers (who take the trouble) to ascertain. These,
then, are the opinions propounded by the Docetae. As to what likewise,
however, are the tenets of Monoimus, we shall not be silent.
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Chapter V.--Monoimus; Man the Universe, According to Monoimus; His
System of the Monad.
Monoimus [928] the Arabian was far removed from the glory of the
high-sounding poet. (For Monoimus) supposes that there is some such man
as the poet (calls) Oceanus, expressing himself somehow thus:--
"Oceans, source of gods and source of men." [929]
Changing these (sentiments) into other words, Monoimus says that man is
the universe. Now the universe is the originating cause of all things,
unbegotten, incorruptible, (and) eternal. And (he says) that the son of
(the) man previously spoken of is begotten, and subject to passion,
(and) that he is generated independently of time, (as well as)
undesignedly, [930] (and) without being predestinated. For such, he
says, is the power of that man. And he being thus constituted in power,
(Monoimus alleges) that the son was born quicker than thought and
volition. And this, he says, is what has been spoken in the
Scriptures, "He was, and was generated." [931] And the meaning of this
is: Man was, and his son was generated; just as one may say, Fire was,
and, independently of time, and undesignedly, and without being
predestinated, light was generated simultaneously with the existence of
the fire. And this man constitutes a single monad, which is
uncompounded and indivisible, (and yet at the same time) compounded
(and) divisible. (And this monad is) in all respects friendly (and) in
all respects peaceful, in all respects quarrelsome (and) in all
respects contentious with itself, dissimilar (and) similar. (This monad
is likewise,) as it were, a certain musical harmony, which comprises
all things in itself, as many as one may express and may omit when not
considering; and it manifests all things, and generates all things.
This (is) Mother, this (is) Father--two immortal names. As an
illustration, however, consider, he says, as a greatest image of the
perfect man, the one jot--that one tittle. And this one tittle is an
uncompounded, simple, and pure monad, which derives its composition
from nothing at all. (And yet this tittle is likewise) compounded,
multiform, branching into many sections, and consisting of many parts.
That one indivisible tittle is, he says, one tittle of the (letter)
iota, with many faces, and innumerable eyes, and countless names, and
this (tittle) is an image of that perfect invisible man.
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[928] What is given here by Hippolytus respecting Monoimus is quite
new. The only writer that mentions him is Theodoret, Haer. Fab., i. 18.
[See Bunsen, vol. i. p. 103.]
[929] Iliad, xiv. 201, 246.
[930] Or, "kinglessly," which has no meaning here. Miller therefore
alters abasileutos into abouletos.
[931] An allusion is evidently made to the opening chapter of St.
John's Gospel. Monoimus, like Basilides, seems to have formed his
system from the prologue to the fourth Gospel.
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Chapter VI.--Monoimus' "Iota;" His Notion of the "Son of Man."
The monad, (that is,) the one tittle, is [932] therefore, he says, also
a decade. For by the actual power of this one tittle, are produced
duad, and triad, and tetrad, and pentad, and hexad, and heptad, and
ogdoad, and ennead, up to ten. For these numbers, he says, are capable
of many divisions, and they reside in that simple and uncompounded
single tittle of the iota. And this is what has been declared: "It
pleased (God) that all fulness should dwell in the Son of man bodily."
[933] For such compositions of numbers out of the simple and
uncompounded one tittle of the iota become, he says, corporeal
realities. The Son of man, therefore, he says, has been generated from
the perfect man, whom no one knew; every creature who is ignorant of
the Son, however, forms an idea of Him as the offspring of a woman. And
certain very obscure rays of this Son which approach this world, check
and control alteration (and) generation. And the beauty of that Son of
man is up to the present incomprehensible to all men, as many as are
deceived in reference to the offspring of the woman. Therefore nothing,
he says, of the things that are in our quarter of creation has been
produced by that man, nor will aught (of these) ever be (generated from
him). All things, however, have been produced, not from the entirety,
but from some part of that Son of man. For he says the Son of man is a
jot in one tittle, which proceeds from above, is full, and completely
replenishes all (rays flowing down from above). And it comprises in
itself whatever things the man also possesses (who is) the Father of
the Son of man.
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[932] The iota with a little mark placed above, signifies ten; thus, i
= 10.
[933] Col. i. 19.
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Chapter VII.--Monoimus on the Sabbath; Allegorizes the Rod of Moses;
Notion Concerning the Decalogue.
The world, then, as Moses says, was made in six days, that is, by six
powers, which (are inherent) in the one tittle of the iota. (But) the
seventh (day, which is) a rest and Sabbath, has been produced from the
Hebdomad, which is over earth, and water, and fire, and air. And from
these (elements) the world has been formed by the one tittle. For
cubes, and octahedrons, and pyramids, and all figures similar to these,
out of which consist fire, air, water, (and) earth, have arisen from
numbers which are comprehended in that simple tittle of the iota. And
this (tittle) constitutes a perfect son of a perfect man. When,
therefore, he says, Moses mentions that the rod was changeably
brandished for the (introduction of the) plagues throughout Egypt [934]
--now these plagues, he says, are allegorically expressed symbols of
the creation [935] --he did not (as a symbol) for more plagues than ten
shape the rod. Now this (rod) constitutes one tittle of the iota, and
is (both) twofold (and) various. This succession of ten plagues is, he
says, the mundane creation. For all things, by being stricken, bring
forth and bear fruit, just like vines. Man, he says, bursts forth, and
is forcibly separated from man by being severed by a certain stroke.
(And this takes place) in order that (man) may be generated, and may
declare the law which Moses ordained, who received (it) from God.
Conformably [936] with that one tittle, the law constitutes the series
of the ten commandments which expresses allegorically the divine
mysteries of (those) precepts. For, he says, all knowledge of the
universe is contained in what relates to the succession of the ten
plagues and the series of the ten commandments. And no one is
acquainted with this (knowledge) who is (of the number) of those that
are deceived concerning the offspring of the woman. If, however, you
say that the Pentateuch constitutes the entire law, it is from the
Pentad which is comprehended in the one tittle. But the entire is for
those who have not been altogether perfected in understanding a
mystery, a new and not antiquated feast, legal, (and) everlasting, a
passover of the Lord God kept unto our generations, by those who are
able to discern (this mystery), at the commencement of the fourteenth
day, which is the beginning of a decade from which, he says, they
reckon. For the monad, as far as fourteen, is the summary of that one
(tittle) of the perfect number. For one, two, three, four, become ten;
and this is the one tittle. But from fourteen until one-and-twenty, he
asserts that there is an Hebdomad which inheres in the one tittle of
the world, and constitutes an unleavened creature in all these. For in
what respect, he says, would the one tittle require any substance such
as leaven (derived) from without for the Lord's Passover, the eternal
feast, which is given for generation upon generation? [937] For the
entire world and all causes of creation constitute a passover, (i.e.,)
a feast of the Lord. For God rejoices in the conversion of the
creation, and this is accomplished by ten strokes of the one tittle.
And this (tittle) is Moses' rod, which was given by God into the hand
of Moses. And with this (rod Moses) smites the Egyptians, for the
purpose of altering bodies,--as, for instance, water into blood; and
the rest of (material) things similarly with these,--(as, for example,)
the locusts, which is a symbol of grass. And by this he means the
alteration of the elements into flesh; "for all flesh," he says, "is
grass." [938] These men, nevertheless receive even the entire law after
some such manner; adopting very probably, as I think, the opinions of
those of the Greeks who affirm that there are Substance, and Quality,
and Quantity, and Relation, and Place, and Time, and Position, and
Action, and Possession, and Passion.
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[934] Ex. vii.; viii.
[935] The plagues, being transformations, were no doubt considered
symbols of creation, in accordance with the view of the ancient
philosophers, that creation itself brought nothing into existence, but
simply altered the disposition of already existing elements. [Gen. i.
2. See Dr. Chalmers' Astronomical Discourses.]
[936] It is very much after this allegorical mode that Philo Judaeus
interprets the Mosaic law and history.
[937] [Exod. xii. 17. Comp. 1 Cor. v. 7, 8.]
[938] Isa. xl. 6.
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Chapter VIII.--Monoimus Explains His Opinions in a Letter to
Theophrastus; Where to Find God; His System Derived from Pythagoras.
Monoimus himself, accordingly, in his letter to Theophrastus, expressly
makes the following statement: "Omitting to seek after God, and
creation, and things similar to these, seek for Him from (out of)
thyself, and learn who it is that absolutely appropriates (unto
Himself) all things in thee, and says, My God (is) my mind, my
understanding, my soul, my body.' And learn from whence are sorrow, and
joy, and love, and hatred, and involuntary wakefulness, and involuntary
drowsiness, and involuntary anger, and involuntary affection; and if,"
he says, "you accurately investigate these (points), you will discover
(God) Himself, unity and plurality, in thyself, according to that
tittle, and that He finds the outlet (for Deity) to be from thyself."
Those (heretics), then, (have made) these (statements). But we are
under no necessity of comparing such (doctrines) with what have
previously been subjects of meditation on the part of the Greeks,
inasmuch as the assertions advanced by these (heretics) evidently
derive their origin from geometrical and arithmetical art. The
disciples, however, of Pythagoras, expounded this (art) after a more
excellent method, [939] as our readers may ascertain by consulting
those passages (of our work) in which we have previously furnished
expositions of the entire wisdom of the Greeks. But since the heresy of
Monoimus has been sufficiently refuted, let us see what are the
fictitious doctrines which the rest also (of these heretics) devise, in
their desire to set up for themselves an empty name.
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[939] Literally, "nobly born."
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Chapter IX.--Tatian.
Tatian, [940] however, although being himself a disciple of Justinus
the Martyr, did not entertain similar opinions with his master. But he
attempted (to establish) certain novel (tenets), and affirmed that
there existed certain invisible AEons. And he framed a legendary
account (of them), similarly to those (spoken of) by Valentinus. And
similarly with Marcion, he asserts that marriage is destruction. But
he alleges that Adam is not saved on account of his having been the
author of disobedience. And so far for the doctrines of Tatian.
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[940] See [vol. i. pp. 353, 457. But see his works, vol. ii. p. 61,
this series]; Irenaeus, i. 28; Eusebius, Hist. Ecclesiast., iv. 16, v.
13; Epiphanius, Haer., xlvi.; Jerome, Vir. Illustr., c. xxix.; and
Theodoret, Haer. Fab., i. 20.
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Chapter X.--Hermogenes; Adopts the Socratic Philosophy; His Notion
Concerning the Birth and Body of Our Lord.
But a certain Hermogenes, [941] himself also imagining that he
propounded some novel opinion, said that God made all things out of
coeval and ungenerated matter. For that it was impossible that God
could make generated things out of things that are not. And that God is
always Lord, and always Creator, and matter always a subservient
(substance), and that which is assuming phases of being--not, however,
the whole of it. For when it was being continually moved in a rude and
disorderly manner, He reduced (matter) into order by the following
expedient. As He gazed (upon matter) in a seething condition, like (the
contents of) a pot when a fire is burning underneath, He effected a
partial separation. And taking one portion from the whole, He subdued
it, but another He allowed to be whirled in a disorderly manner. And he
asserts that what was (thus) subdued is the world, but that another
portion remains wild, and is denominated chaotic [942] matter. He
asserts that this constitutes the substance of all things, as if
introducing a novel tenet for his disciples. He does not, however,
reflect that this happens to be the Socratic discourse, which (indeed)
is worked out more elaborately by Plato than by Hermogenes. He
acknowledges, however, that Christ is the Son of the God who created
all things; and along with (this admission), he confesses that he was
born of a virgin and of (the) Spirit, according to the voice of the
Gospels. And (Hermogenes maintains that Christ), after His passion, was
raised up in a body, and that He appeared to His disciples, and that as
He went up into heaven He left His body in the sun, but that He Himself
proceeded on to the Father. Now (Hermogenes) resorts to testimony,
thinking to support himself by what is spoken, (viz.) what the Psalmist
David says: "In the sun he hath placed his tabernacle, and himself (is)
as a bridegroom coming forth from his nuptial chamber, (and) he will
rejoice as a giant to run his course." [943] These, then, are the
opinions which also Hermogenes attempted to establish.
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[941] See [vol. iii. p. 257, also p. 477] Tertullian, Praescript., c.
xxx.; [vol. iv. p. 245, this series] Origen, Peri arch., i. 2;
Eusebius, De Praep., vii. 8, 9; St. Augustine, Haer., lix.; Theodoret,
Haer. Fab., i. 19; and Philastrius, Haer., lv.
[942] Literally, "unadorned."
[943] Ps. xix. 4, 5.
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Chapter XI.--The Quartodecimans.
And certain other (heretics), contentious by nature, (and) wholly
uninformed as regards knowledge, as well as in their manner more (than
usually) quarrelsome, combine (in maintaining) that Easter should be
kept on the fourteenth day [944] of the first month, according to the
commandment of the law, on whatever day (of the week) it should occur.
(But in this) they only regard what has been written in the law, that
he will be accursed who does not so keep (the commandment) as it is
enjoined. They do not, however, attend to this (fact), that the legal
enactment was made for Jews, who in times to come should kill the real
Passover. [945] And this (paschal sacrifice, in its efficacy,) has
spread unto the Gentiles, and is discerned by faith, and not now
observed in letter (merely). They attend to this one commandment, and
do not look unto what has been spoken by the apostle: "For I testify to
every man that is circumcised, that he is a debtor to keep the whole
law." [946] In other respects, however, these consent to all the
traditions delivered to the Church by the Apostles. [947]
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[944] They were therefore called "Quartodecimans." (See Eusebius,
Hist. Ecclesiast., v. c. xxii. xxv.; Epiphanius, Haer., l.; and
Theodoret, Haer. Fab., iii. 4.)
[945] [Bunsen, i. p. 105.] The chapter on the Quartodecimans agrees
with the arguments which, we are informed in an extract from
Hippolytus' Chronicon Paschale, as preserved in a quotation by Bishop
Peter of Alexandria, were employed in his Treatise against all
Heresies. This would seem irrefragable proof of the authorship of the
Refutation of all Heresies.
[946] Gal. v. 3.
[947] [He regards the Christian Paschal as authorized. 1 Cor. v. 7, 8.]
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Chapter XII.--The Montanists; Priscilla and Maximilla Their
Prophetesses; Some of Them Noetians.
But there are others who themselves are even more heretical in nature
(than the foregoing), and are Phrygians [948] by birth. These have been
rendered victims of error from being previously captivated by (two)
wretched women, called a certain Priscilla and Maximilla, whom they
supposed (to be) prophetesses. And they assert that into these the
Paraclete Spirit had departed; and antecedently to them, they in like
manner consider Montanus as a prophet. And being in possession of an
infinite number of their books, (the Phrygians) are overrun with
delusion; and they do not judge whatever statements are made by them,
according to (the criterion of) reason; nor do they give heed unto
those who are competent to decide; but they are heedlessly swept
onwards, by the reliance which they place on these (impostors). And
they allege that they have learned something more through these, than
from law, and prophets, and the Gospels. But they magnify these
wretched women above the Apostles and every gift of Grace, so that some
of them presume to assert that there is in them a something superior to
Christ. These acknowledge God to be the Father of the universe, and
Creator of all things, similarly with the Church, and (receive) as many
things as the Gospel testifies concerning Christ. They introduce,
however, the novelties of fasts, [949] and feasts, and meals of parched
food, and repasts of radishes, alleging that they have been instructed
by women. And some of these assent to the heresy of the Noetians, and
affirm that the Father himself is the Son, and that this (one) came
under generation, and suffering, and death. Concerning these I shall
again offer an explanation, after a more minute manner; for the heresy
of these has been an occasion of evils to many. We therefore are of
opinion, that the statements made concerning these (heretics) are
sufficient, when we shall have briefly proved to all that the majority
of their books are silly, and their attempts (at reasoning) weak, and
worthy of no consideration. But it is not necessary for those who
possess a sound mind to pay attention (either to their volumes or their
arguments).
__________________________________________________________________
[948] These heretics had several denominations: (1) Phrygians and
Cataphrygians, from Phrygia; (2) Pepuzians, from a village in Phrygia
of this name; (3) Priscillianists; (4) Quintillists. See Eusebius,
Hist. Ecclesiast., iv. 27, v. 16, 18; Epiphanius, Haer., xlviii.;
Theodoret, Haer. Fab., iii. 2; Philastrius, xlix.; and St. Augustine,
Haer., xxvi. [The "Tertullianists" were a class by themselves, which is
a fact going far to encourage the idea that they did not share the
worst of these delusions.]
[949] Bunsen thinks that Hippolytus is rather meagre in his details of
the heresy of the Phrygians or Montanists, but considers this, with
other instances, a proof that parts of The Refutation are only
abstracts of more extended accounts.
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Chapter XIII.--The Doctrines of the Encratites. [950]
Others, however, styling themselves Encratites, acknowledge some things
concerning God and Christ in like manner with the Church. In respect,
however, of their mode of life, they pass their days inflated with
pride. They suppose, that by meats they magnify themselves, while
abstaining from animal food, (and) being water-drinkers, and forbidding
to marry, and devoting themselves during the remainder of life to
habits of asceticism. But persons of this description are estimated
Cynics rather than Christians, inasmuch as they do not attend unto the
words spoken against them through the Apostle Paul. Now he, predicting
the novelties that were to be hereafter introduced ineffectually by
certain (heretics), made a statement thus: "The Spirit speaketh
expressly, In the latter times certain will depart from sound doctrine,
giving heed to seducing spirits and doctrines of devils, uttering
falsehoods in hypocrisy, having their own conscience seared with a hot
iron, forbidding to marry, to abstain from meats, which God has created
to be partaken of with thanksgiving by the faithful, and those who know
the truth; because every creature of God is good, and nothing to be
rejected which is received with thanksgiving; for it is sanctified by
the word of God and prayer." [951] This voice, then, of the blessed
Paul, is sufficient for the refutation of those who live in this
manner, and plume themselves on being just; [952] (and) for the purpose
of proving that also, this (tenet of the Encratites) constitutes a
heresy. But even though there have been denominated certain other
heresies--I mean those of the Cainites, [953] Ophites, [954] or
Noachites, [955] and of others of this description--I have not deemed
it requisite to explain the things said or done by these, lest on this
account they may consider themselves somebody, or deserving of
consideration. Since, however, the statements concerning these appear
to be sufficient, let us pass on to the cause of evils to all, (viz.,)
the heresy of the Noetians. Now, after we have laid bare the root of
this (heresy), and stigmatized openly the venom, as it were, lurking
within it, let us seek to deter from an error of this description those
who have been impelled into it by a violent spirit, as it were by a
swollen torrent.
__________________________________________________________________
[950] [See my Introductory Note to Hermas, vol. ii. p. 5, this series.]
[951] 1 Tim. iv. 1-5.
[952] [This, Tertullian should have learned. How happily Keble, in his
Christian Year, gives it in sacred verse:-- "We need not bid, for
cloister'd cell, Our neighbour and our work farewell, Nor strive to
wind ourselves too high For sinful man beneath the sky: "The trivial
round, the common task, Would furnish all we ought to ask; Room to deny
ourselves; a road To bring us daily nearer God."]
[953] Those did homage to Cain.
[954] The Ophites are not considered, as Hippolytus has already devoted
so much of his work to the Naasseni. The former denomination is derived
from the Greek, and the latter from the Hebrew, and both signify
worshippers of the serpent.
[955] Hippolytus seemingly makes this a synonyme with Ophites. Perhaps
it is connected with the Hebrew word nchs
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__________________________________________________________________
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Book IX.
------------------------
Contents.
The following are the contents of the ninth book of the Refutation of
all Heresies:--
What the blasphemous folly is of Noetus, and that he devoted himself to
the tenets of Heraclitus the Obscure, not to those of Christ.
And how Callistus, intermingling the heresy of Cleomenes, the disciple
of Noetus, with that of Theodotus, constructed another more novel
heresy, and what sort the life of this (heretic) was.
What was the recent [956] arrival (at Rome) of the strange spirit
Elchasai, and that there served as a concealment of his peculiar errors
his apparent adhesion to the law, when in point of fact he devotes
himself to the tenets of the Gnostics, or even of the astrologists, and
to the arts of sorcery.
What the customs of the Jews are, and how many diversities of opinion
there are (amongst them).
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[956] Or, "fruitless;" or "unmeaning."
__________________________________________________________________
Chapter I.--An Account of Contemporaneous Heresy. [957]
A lengthened conflict, then, having been maintained concerning all
heresies by us who, at all events, have not left any unrefuted, the
greatest struggle now remains behind, viz., to furnish an account and
refutation of those heresies that have sprung up in our own day, by
which certain ignorant and presumptuous men have attempted to scatter
abroad the Church, and have introduced the greatest confusion [958]
among all the faithful throughout the entire world. For it seems
expedient that we, making an onslaught upon the opinion which
constitutes the prime source of (contemporaneous) evils, should prove
what are the originating principles [959] of this (opinion), in order
that its offshoots, becoming a matter of general notoriety, may be made
the object of universal scorn.
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[957] [Elucidation IV.]
[958] [1 Cor. xi. 19. These terrible confusions were thus foretold.
Note the remarkable feeling, the impassioned tone, of the Apostle's
warning in Acts xx. 28-31.]
[959] [The Philosophumena, therefore, responds to the Apostle's
warnings. Col. ii. 8; 1 Tim. vi. 20; Gal. iv. 3, 9; Col. ii. 20.]
__________________________________________________________________
Chapter II.--Source of the Heresy of Noetus; Cleomenes His Disciple;
Its Appearance at Rome During the Episcopates of Zephyrinus and
Callistus; Noetianism Opposed at Rome by Hippolytus.
There has appeared one, Noetus [960] by name, and by birth a native of
Smyrna. This person introduced a heresy from the tenets of Heraclitus.
[961] Now a certain man called Epigonus becomes his minister and pupil,
and this person during his sojourn at Rome disseminated his godless
opinion. But Cleomenes, who had become his disciple, an alien both in
way of life and habits from the Church, was wont to corroborate the
(Noetian) doctrine. At that time, Zephyrinus imagines that he
administers the affairs of the Church [962] --an uninformed and
shamefully corrupt man. And he, being persuaded by proffered gain, was
accustomed to connive at those who were present for the purpose of
becoming disciples of Cleomenes. But (Zephyrinus) himself, being in
process of time enticed away, hurried headlong [963] into the same
opinions; and he had Callistus as his adviser, and a fellow-champion of
these wicked tenets. [964] But the life of this (Callistus), and the
heresy invented by him, I shall after a little explain. The school of
these heretics during the succession of such bishops, continued to
acquire strength and augmentation, from the fact that Zephyrinus and
Callistus helped them to prevail. [965] Never at any time, however,
have we been guilty of collusion with them; but we have frequently
offered them opposition, [966] and have refuted them, and have forced
them reluctantly to acknowledge the truth. And they, abashed and
constrained by the truth, have confessed their errors for a short
period, but after a little, wallow once again in the same mire. [967]
__________________________________________________________________
[960] See Fragments of Hippolytus' Works (p. 235 et seq.), edited by
Fabricius; Theodoret, Haer. Fab., iii. 3; Epiphanius, Haer., lvii.; and
Philastrius, Haeret., liv. Theodoret mentions Epigonus and Cleomenes,
and his account is obviously adopted by Hippolytus.
[961] [See Tatian, vol. ii. p. 66, this series.]
[962] [See note 2, cap. iii. infra., and Elucidation V.]
[963] [See Elucidation VI.]
[964] [See Elucidation VI.]
[965] [Note the emphasis and repeated statement with which our author
dwells on this painful charge.]
[966] [Elucidation VI.]
[967] 2 Pet. ii. 22. [See book x. cap xxiii., p. 148, infra.]
__________________________________________________________________
Chapter III.--Noetianism an Offshoot from the Heraclitic Philosophy.
But since we have exhibited the succession of their genealogy, it seems
expedient next that we should also explain the depraved teaching
involved in their doctrines. For this purpose we shall first adduce the
opinions advanced by Heraclitus "the Obscure," [968] and we shall next
make manifest what are the portions of these opinions that are of
Heraclitean origin. Such parts of their system its present champions
are not aware belong to the "Obscure" philosopher, but they imagine
[969] them to belong to Christ. But if they might happen to fall in
with the following observations, perhaps they thus might be put out of
countenance, and induced to desist from this godless blasphemy of
theirs. Now, even though the opinion of Heraclitus has been expounded
by us previously in the Philosophumena, it nevertheless seems expedient
now also to set down side by side in contrast the two systems, in order
that by this closer refutation they may be evidently instructed. I mean
the followers of this (heretic), who imagine [970] themselves to be
disciples of Christ, when in reality they are not so, but of "the
Obscure."
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[968] [O Skoteinos, because he maintained the darkest system of sensual
philosophy that ever shed night over the human intellect.--T. Lewis in
Plato against the Atheists, p. 156; Elucidation VII.]
[969] [Note the use of this phrase, "imagine themselves, etc.," as a
specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
[970] [Note the use of this phrase, "imagine themselves, etc.," as a
specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
__________________________________________________________________
Chapter IV.--An Account of the System of Heraclitus.
Heraclitus then says that the universe is one, [971] divisible and
indivisible; generated and ungenerated; mortal and immortal; reason,
eternity; Father, Son, and justice, God. [972] "For those who hearken
not to me, but the doctrine, it is wise that they acknowledge all
things to be one," says Heraclitus; and because all do not know or
confess this, he utters a reproof somewhat in the following terms:
"People do not understand how what is diverse (nevertheless) coincides
with itself, just like the inverse harmony of a bow and lyre." [973]
But that Reason always exists, inasmuch as it constitutes the universe,
and as it pervades all things, he affirms in this manner. "But in
regard of this Reason, which always exists, men are continually devoid
of understanding, [974] both before they have heard of it and in first
hearing of it. For though all things take place according to this
Reason, they seem like persons devoid of any experience regarding it.
Still they attempt both words and works of such a description as I am
giving an account of, by making a division according to nature, and
declaring how things are." And that a Son is the universe and
throughout endless ages an eternal king of all things, he thus asserts:
"A sporting child, playing at his dice, is eternity; the kingdom is
that of a child." [975] And that the Father of all things that have
been generated is an unbegotten creature who is creator, let us hear
Heraclitus affirming in these words: "Contrariety is a progenitor of
all things, and king of all; and it exhibited some as gods, but others
as men, and made some slaves, whereas others free." And (he likewise
affirms) that there is "a harmony, as in a bow and lyre." That obscure
harmony (is better), [976] though unknown and invisible to men, he
asserts in these words: "An obscure harmony is preferable to an obvious
one." He commends and admires before what is known, that which is
unknown and invisible in regard of its power. And that harmony visible
to men, and not incapable of being discovered, is better, he asserts in
these words: "Whatever things are objects of vision, hearing, and
intelligence, these I pre-eminently honour," he says; that is, he
prefers things visible to those that are invisible. From such
expressions of his it is easy to understand the spirit of his
philosophy. "Men," he says, "are deceived in reference to the knowledge
of manifest things similarly with Homer, who was wiser than all the
Greeks. For even children [977] killing vermin deceived him, when they
said, What we have seen and seized, these we leave behind; whereas what
we neither have seen nor seized, these we carry away.'"
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[971] This addition seems necessary from Stobaeus' account of
Heraclitus. (See Eclog. Phys., i. 47, where we have Heraclitus
affirming that "unity is from plurality, and plurality from unity;" or,
in other words, "that all things are one.")
[972] Dr. Wordsworth for dikaion suggests eikaion, i.e., "but that the
Deity is by chance." There is some difficulty in arriving at the
correct text, and consequently at the meaning of Hippolytus' extracts
from Heraclitus. The Heraclitean philosophy is explained by Stobaeus,
already mentioned. See likewise Bernays' "Critical Epistle" in Bunsen's
Analect. Ante-Nicaen. (vol. iii. p. 331 et seq. of Hippolytus and his
Age), and Schleiermacher in Museum der Alterthumswissenschaft, t. i. p.
408 et seq.
[973] palintropos. Miller suggests palintonos, the word used by
Plutarch (De Isid. et Osirid., p. 369, ed. Xyland) in recounting
Heraclitus' opinion. Palintonos, referring to the shape of the bow,
means "reflex" or "unstrung," or it may signify "clanging," that is, as
a consequence of its being well bent back to wing a shaft.
[974] Compare Aristotle's Rhet., iii. 5, and Sextus Empiricus, Adv.
Math., lib. vii. p. 152, ed. Aurel, 1621.
[975] See Lucian, Vit. Auct., vol. i. p. 554, ed. Hemsterh.
[976] This word seems necessary, see Plutarch, De Procreat. animae, c.
xxvii.
[977] This is a well-known anecdote in the life of Homer. See
Coleridge's Greek Poets--Homer. [The unsavoury story is decently given
by Henry Nelson Coleridge in this work, republished. Boston: James
Munroe & Co., 1842.]
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Chapter V.--Heraclitus' Estimate of Hesiod; Paradoxes of Heraclitus;
His Eschatology; The Heresy of Noetus of Heraclitean Origin; Noetus'
View of the Birth and Passion of Our Lord.
In this manner Heraclitus assigns to the visible an equality of
position and honour with the invisible, as if what was visible and what
was invisible were confessedly some one thing. For he says, "An
obscure harmony is preferable to an obvious one;" and, "Whatsoever
things are objects of vision, hearing, and intelligence," that is, of
the (corporeal) organs,--"these," he says, "I pre-eminently honour,"
not (on this occasion, though previously), having pre-eminently
honoured invisible things. Therefore neither darkness, nor light, nor
evil, nor good, Heraclitus affirms, is different, but one and the same
thing. At all events, he censures Hesiod [978] because he knew not day
and night. For day, he says, and night are one, expressing himself
somehow thus: "The teacher, however, of a vast amount of information is
Hesiod, and people suppose this poet to be possessed of an exceedingly
large store of knowledge, and yet he did not know (the nature of) day
and night, for they are one." As regards both what is good and what is
bad, (they are, according to Heraclitus, likewise) one. "Physicians,
undoubtedly," says Heraclitus, "when they make incisions and cauterize,
though in every respect they wickedly torture the sick, complain that
they do not receive fitting remuneration from their patients,
notwithstanding that they perform these salutary operations upon
diseases." And both straight and twisted are, he says, the same. "The
way is straight and curved of the carders of wool;" [979] and the
circular movement of an instrument in the fuller's shop called "a
screw" is straight and curved, for it revolves up and circularly at the
same time. "One and the same," he says, "are, therefore, straight and
curved." And upward and downward, [980] he says, are one and the same.
"The way up and the way down are the same." And he says that what is
filthy and what is pure are one and the same, and what is drinkable and
unfit for drink are one and the same. "Sea," he says, "is water very
pure and very foul, drinkable to fishes no doubt, and salutary for
them, but not fit to be used as drink by men, and (for them)
pernicious." And, confessedly, he asserts that what is immortal is
mortal, [981] and that what is mortal is immortal, in the following
expressions: "Immortals are mortal, and mortals are immortal, that is,
when the one derive life from death, and the other death from life."
And he affirms also that there is a resurrection of this palpable flesh
in which we have been born; and he knows God to be the cause of this
resurrection, expressing himself in this manner: "Those that are here
[982] will God enable to arise and become guardians of quick and dead."
And he likewise affirms that a judgment of the world and all things in
it takes place by fire, expressing himself thus: "Now, thunder pilots
all things," that is, directs them, meaning by the thunder everlasting
fire. But he also asserts that this fire is endued with intelligence,
and a cause of the management of the Universe, and he denominates it
craving and satiety. Now craving is, according to him, the arrangement
of the world, whereas satiety its destruction. "For," says he, "the
fire, coming upon the earth, will judge and seize all things."
But in this chapter Heraclitus simultaneously explains the entire
peculiarity of his mode of thinking, but at the same time the
(characteristic quality) of the heresy of Noetus. And I have briefly
demonstrated Noetus to be not a disciple of Christ, but of Heraclitus.
For this philosopher asserts that the primal world is itself the
Demiurge and creator of itself in the following passage: "God is day,
night; winter, summer; war, peace; surfeit, famine." All things are
contraries--this appears his meaning--"but an alteration takes place,
just as [983] if incense were mixed with other sorts of incense, but
denominated [984] according to the pleasurable sensation produced by
each sort. Now it is evident to all that the silly successors of
Noetus, and the champions of his heresy, even though they have not been
hearers of the discourses of Heraclitus, nevertheless, at any rate when
they adopt the opinions of Noetus, undisguisedly acknowledge these
(Heraclitean) tenets. For they advance statements after this
manner--that one and the same God is the Creator and Father of all
things; and that when it pleased Him, He nevertheless appeared, (though
invisible,) to just men of old. For when He is not seen He is
invisible; and He is incomprehensible when He does not wish to be
comprehended, but comprehensible when he is comprehended. Wherefore it
is that, according to the same account, He is invincible and vincible,
unbegotten and begotten, immortal and mortal. How shall not persons
holding this description of opinions be proved to be disciples of
Heraclitus? Did not (Heraclitus) the Obscure anticipate Noetus in
framing a system of philosophy, according to identical modes of
expression?
Now, that Noetus affirms that the Son and Father are the same, no one
is ignorant. But he makes his statement thus: "When indeed, then, the
Father had not been born, He yet was justly styled Father; and when it
pleased Him to undergo generation, having been begotten, He Himself
became His own Son, not another's." For in this manner he thinks to
establish the sovereignty of God, alleging that Father and Son, so
called, are one and the same (substance), not one individual produced
from a different one, but Himself from Himself; and that He is styled
by name Father and Son, according to vicissitude of times. [985] But
that He is one who has appeared (amongst us), both having submitted to
generation from a virgin, and as a man having held converse among men.
And, on account of the birth that had taken place, He confessed Himself
to those beholding Him a Son, no doubt; yet He made no secret to those
who could comprehend Him of His being a Father. That this person
suffered by being fastened to the tree, and that He commended His
spirit unto Himself, having died to appearance, and not being (in
reality) dead. And He raised Himself up the third day, after having
been interred in a sepulchre, and wounded with a spear, and perforated
with nails. Cleomenes asserts, in common with his band of followers,
that this person is God and Father of the universe, and thus introduces
among many an obscurity (of thought) such as we find in the philosophy
of Heraclitus.
__________________________________________________________________
[978] See Theogon., v. 123 et seq., v. 748 et seq.
[979] Gnapheon: some read gnapheio, i.e., a fuller's soap. The proper
reading, however, is probably gnapho, i.e., a carder's comb. Dr.
Wordsworth's text has grapheon and en to grapheio, and he translates
the passage thus: "The path," says he, "of the lines of the machine
called the screw is both straight and crooked, and the revolution in
the graving-tool is both straight and crooked."
[980] See Diogenes, Laertius, ix. 8.
[981] Plato, Clemens Alexandrinus, [vol. ii. p. 384, this series], and
Sextus Empiricus notice this doctrine of Heraclitus.
[982] 'Enthade eontas: some read, entha theon dei, i.e., "God must
arise and become the guardian," etc. The rendering in the text is
adopted by Bernays and Bunsen.
[983] Or, "as commingled kinds of incense each with different names,
but denominated," etc.
[984] Dr. Wordsworth reads ho nomizetai, and translates the passage
thus: "But they undergo changes, as perfumes do, when whatever is
thought agreeable to any individual is mingled with them."
[985] Hippolytus repeats this opinion in his summary in book x. (See
Theodoret, Haer. Fab., iii. 3.)
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Chapter VI.--Conduct of Callistus and Zephyrinus in the Matter of
Noetianism; Avowed Opinion of Zephyrinus Concerning Jesus Christ;
Disapproval of Hippolytus; As a Contemporaneous Event, Hippolytus
Competent to Explain It.
Callistus attempted to confirm this heresy,--a man cunning in
wickedness, and subtle where deceit was concerned, (and) who was
impelled by restless ambition to mount the episcopal throne. [986] Now
this man moulded to his purpose Zephyrinus, an ignorant and illiterate
individual, and one unskilled in ecclesiastical definitions. [987] And
inasmuch as Zephyrinus was accessible to bribes, and covetous,
Callistus, by luring him through presents, and by illicit demands, was
enabled to seduce him into whatever course of action he pleased. And so
it was that Callistus succeeded in inducing Zephyrinus to create
continually disturbances among the brethren, while he himself took care
subsequently, by knavish words, to attach both factions in good-will to
himself. And, at one time, to those who entertained true opinions, he
would in private [988] allege that they held similar doctrines (with
himself), and thus make them his dupes; while at another time he would
act similarly towards those (who embraced) the tenets of Sabellius. But
Callistus perverted Sabellius himself, and this, too, though he had the
ability of rectifying this heretic's error. For (at any time) during
our admonition Sabellius did not evince obduracy; but as long as he
continued alone with Callistus, he was wrought upon to relapse into the
system of Cleomenes by this very Callistus, who alleges that he
entertains similar opinions to Cleomenes. Sabellius, however, did not
then perceive the knavery of Callistus; but he afterwards came to be
aware of it, as I shall narrate presently.
Now Callistus brought forward Zephyrinus himself, and induced him
publicly to avow the following sentiments: "I know that there is one
God, Jesus Christ; nor except Him do I know any other that is begotten
and amenable to suffering." And on another occasion, when he would make
the following statement: "The Father did not die, but the Son."
Zephyrinus would in this way continue to keep up ceaseless disturbance
among the people. And we, [989] becoming aware of his sentiments, did
not give place to him, but reproved and withstood him for the truth's
sake. And he hurried headlong into folly, from the fact that all
consented to his hypocrisy--we, [990] however, did not do so--and
called us worshippers of two gods, disgorging, independent of
compulsion, [991] the venom lurking within him. It would seem to us
desirable to explain the life of this heretic, inasmuch as he was born
about the same time with ourselves, in order that, by the exposure of
the habits of a person of this description, the heresy attempted to be
established by him may be easily known, and may perchance be regarded
as silly, by those endued with intelligence. This Callistus became a
"martyr" at the period when Fuscianus was prefect of Rome, and the mode
of his "martyrdom" was as follows. [992]
__________________________________________________________________
[986] [Elucidation IX.]
[987] [Elucidation X.]
[988] The ms. reads kath' hedian, obviously corrupt. Dr. Wordsworth
suggests kat' idian, i.e., "he, under pretext of arguing with them,
deluded them."
[989] It is to be noticed how the plural number is observed in this
account, as keeping before the reader's mind the episcopal office of
him who was thus exercising high ecclesiastical authority. [Elucidation
XI.]
[990] It is to be noticed how the plural number is observed in this
account, as keeping before the reader's mind the episcopal office of
him who was thus exercising high ecclesiastical authority. [Elucidation
XI.]
[991] Or, "with violence."
[992] Hippolytus is obviously sneering at the martyrdom of Callistus,
who did not in reality suffer or die for the truth. Nay, his
condemnation before Fuscianus enabled Callistus to succeed entirely in
his plans for worldly advancement. [The martyrdom of Callistus, so
ludicrous in the eyes of our author, is doctrine in the Roman system.
This heretic figures as a saint, and has his festival on the 14th of
October. Maxima veneratione colitur, says the Roman Breviary.]
__________________________________________________________________
Chapter VII.--The Personal History of Callistus; His Occupation as a
Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide;
Condemned to the Treadmill; Re-Condemnation by Order of the Prefect
Fuscianus; Banished to Sardinia; Release of Callistus by the
Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes
Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus
Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of
the Opinions of Callistus; The Callistian School at Rome, and Its
Practices; This Sect in Existence in Hippolytus' Time.
Callistus happened to be a domestic of one Carpophorus, a man of the
faith belonging to the household of Caesar. To this Callistus, as being
of the faith, Carpophorus committed no inconsiderable amount of money,
and directed him to bring in profitable returns from the banking
business. And he, receiving the money, tried (the experiment of) a bank
in what is called the Piscina Publica. [993] And in process of time
were entrusted to him not a few deposits by widows and brethren, under
the ostensive cause of lodging their money with Carpophorus.
Callistus, however, made away with all (the moneys committed to him),
and became involved in pecuniary difficulties. And after having
practised such conduct as this, there was not wanting one to tell
Carpophorus, and the latter stated that he would require an account
from him. Callistus, perceiving these things, and suspecting danger
from his master, escaped away by stealth, directing his flight towards
the sea. And finding a vessel in Portus ready for a voyage, he went on
board, intending to sail wherever she happened to be bound for. But not
even in this way could he avoid detection, for there was not wanting
one who conveyed to Carpophorus intelligence of what had taken place.
But Carpophorus, in accordance with the information he had received, at
once repaired to the harbour (Portus), and made an effort to hurry into
the vessel after Callistus. The boat, however, was anchored in the
middle of the harbour; and as the ferryman was slow in his movements,
Callistus, who was in the ship, had time to descry his master at a
distance. And knowing that himself would be inevitably captured, he
became reckless of life; and, considering his affairs to be in a
desperate condition, he proceeded to cast himself into the sea. But
the sailors leaped into boats and drew him out, unwilling to come,
while those on shore were raising a loud cry. And thus Callistus was
handed over to his master, and brought to Rome, and his master lodged
him in the Pistrinum. [994]
But as time wore on, as happens to take place in such cases, brethren
repaired to Carpophorus, and entreated him that he would release the
fugitive serf from punishment, on the plea of their alleging that
Callistus acknowledged himself to have money lying to his credit with
certain persons. But Carpophorus, as a devout man, said he was
indifferent regarding his own property, but that he felt a concern for
the deposits; for many shed tears as they remarked to him, that they
had committed what they had entrusted to Callistus, under the ostensive
cause of lodging the money with himself. [995] And Carpophorus yielded
to their persuasions, and gave directions for the liberation of
Callistus. The latter, however, having nothing to pay, and not being
able again to abscond, from the fact of his being watched, planned an
artifice by which he hoped to meet death. Now, pretending that he was
repairing as it were to his creditors, he hurried on their Sabbath-day
to the synagogue of the Jews, who were congregated, and took his stand,
and created a disturbance among them. They, however, being disturbed by
him, offered him insult, and inflicted blows upon him, and dragged him
before Fuscianus, who was prefect of the city. And (on being asked the
cause of such treatment), they replied in the following terms: "Romans
have conceded to us [996] the privilege of publicly reading those laws
of ours that have been handed down from our fathers. This person,
however, by coming into (our place of worship), prevented (us so
doing), by creating a disturbance among us, alleging that he is a
Christian." And Fuscianus happens at the time to be on the
judgment-seat; and on intimating his indignation against Callistus, on
account of the statements made by the Jews, there was not wanting one
to go and acquaint Carpophorus concerning these transactions. And he,
hastening to the judgment-seat of the prefect, exclaimed, "I implore of
you, my lord Fuscianus, believe not thou this fellow; for he is not a
Christian, but seeks occasion of death, having made away with a
quantity of my money, as I shall prove." The Jews, however, supposing
that this was a stratagem, as if Carpophorus were seeking under this
pretext to liberate Callistus, with the greater enmity clamoured
against him in presence of the prefect. Fuscianus, however, was swayed
by these Jews, and having scourged Callistus, he gave him to be sent to
a mine in Sardinia. [997]
But after a time, there being in that place other martyrs, Marcia, a
concubine of Commodus, who was a God-loving female, and desirous of
performing some good work, invited into her presence [998] the blessed
Victor, who was at that time a bishop of the Church, [999] and inquired
of him what martyrs were in Sardinia. And he delivered to her the names
of all, but did not give the name of Callistus, knowing the villanous
acts he had ventured upon. Marcia, [1000] obtaining her request from
Commodus, hands the letter of emancipation to Hyacinthus, a certain
eunuch, [1001] rather advanced in life. And he, on receiving it, sailed
away into Sardinia, and having delivered the letter to the person who
at that time was governor of the territory, he succeeded in having the
martyrs released, with the exception of Callistus. But Callistus
himself, dropping on his knees, and weeping, entreated that he likewise
might obtain a release. Hyacinthus, therefore, overcome by the
captive's importunity, requests the governor to grant a release,
alleging that permission had been given to himself from Marcia [1002]
(to liberate Callistus), and that he would make arrangements that there
should be no risk in this to him. Now (the governor) was persuaded, and
liberated Callistus also. And when the latter arrived at Rome, Victor
was very much grieved at what had taken place; but since he was a
compassionate man, he took no action in the matter. Guarding, however,
against the reproach (uttered) by many,--for the attempts made by this
Callistus were not distant occurrences,--and because Carpophorus also
still continued adverse, Victor sends Callistus to take up his abode in
Antium, having settled on him a certain monthly allowance for food. And
after Victor's death, Zephyrinus, having had Callistus as a
fellow-worker in the management of his clergy, paid him respect to his
own damage; and transferring this person from Antium, appointed him
over the cemetery. [1003]
And Callistus, who was in the habit of always associating with
Zephyrinus, and, as I have previously stated, of paying him
hypocritical service, disclosed, by force of contrast, Zephyrinus to be
a person able neither to form a judgment of things said, nor discerning
the design of Callistus, who was accustomed to converse with Zephyrinus
on topics which yielded satisfaction to the latter. Thus, after the
death of Zephyrinus, supposing that he had obtained (the position)
after which he so eagerly pursued, he excommunicated Sabellius, as not
entertaining orthodox opinions. He acted thus from apprehension of me,
and imagining that he could in this manner obliterate the charge
against him among the churches, as if he did not entertain strange
opinions. [1004] He was then an impostor and knave, and in process of
time hurried away many with him. And having even venom imbedded in his
heart, and forming no correct opinion on any subject, [1005] and yet
withal being ashamed to speak the truth, this Callistus, not only on
account of his publicly saying in the way of reproach to us, "Ye are
Ditheists," but also on account of his being frequently accused by
Sabellius, as one that had transgressed his first faith, devised some
such heresy as the following. Callistus alleges that the Logos Himself
is Son, and that Himself is Father; and that though denominated by a
different title, yet that in reality He is one indivisible spirit. And
he maintains that the Father is not one person and the Son another, but
that they are one and the same; and that all things are full of the
Divine Spirit, both those above and those below. And he affirms that
the Spirit, which became incarnate in the virgin, is not different from
the Father, but one and the same. And he adds, that this is what has
been declared by the Saviour: "Believest thou not that I am in the
Father, and the Father in me?" [1006] For that which is seen, which is
man, he considers to be the Son; whereas the Spirit, which was
contained in the Son, to be the Father. "For," says (Callistus), "I
will not profess belief in two Gods, Father and Son, but in one. For
the Father, who subsisted in the Son Himself, after He had taken unto
Himself our flesh, raised it to the nature of Deity, by bringing it
into union with Himself, and made it one; so that Father and Son must
be styled one God, and that this Person being one, cannot be two." And
in this way Callistus contends that the Father suffered along with the
Son; for he does not wish to assert that the Father suffered, and is
one Person, being careful to avoid blasphemy against the Father. (How
careful he is!) senseless and knavish fellow, who improvises
blasphemies in every direction, only that he may not seem to speak in
violation of the truth, and is not abashed at being at one time
betrayed into the tenet of Sabellius, whereas at another into the
doctrine of Theodotus.
The impostor Callistus, having ventured on such opinions, established a
school of theology in antagonism to the Church, adopting the foregoing
system of instruction. And he first invented the device of conniving
with men in regard of their indulgence in sensual pleasures, saying
that all had their sins forgiven by himself. [1007] For he who is in
the habit of attending the congregation of any one else, and is called
a Christian, should he commit any transgression; the sin, they say, is
not reckoned unto him, provided only he hurries off and attaches
himself to the school of Callistus. And many persons were gratified
with his regulation, as being stricken in conscience, and at the same
time having been rejected by numerous sects; while also some of them,
in accordance with our condemnatory sentence, had been by us forcibly
ejected from the Church. [1008] Now such disciples as these passed over
to these followers of Callistus, and served to crowd his school. This
one propounded the opinion, that, if a bishop was guilty of any sin, if
even a sin unto death, [1009] he ought not to be deposed. About the
time of this man, bishops, priests, and deacons, who had been twice
married, and thrice married, began to be allowed to retain their place
among the clergy. If also, however, any one who is in holy orders
should become married, Callistus permitted such a one to continue in
holy orders as if he had not sinned. [1010] And in justification, he
alleges that what has been spoken by the Apostle has been declared in
reference to this person: "Who art thou that judgest another man's
servant?" [1011] But he asserted that likewise the parable of the tares
is uttered in reference to this one: "Let the tares grow along with the
wheat;" [1012] or, in other words, let those who in the Church are
guilty of sin remain in it. But also he affirmed that the ark of Noe
was made for a symbol of the Church, in which were both dogs, and
wolves, and ravens, and all things clean and unclean; and so he alleges
that the case should stand in like manner with the Church. And as many
parts of Scripture bearing on this view of the subject as he could
collect, he so interpreted.
And the hearers of Callistus being delighted with his tenets, continue
with him, thus mocking both themselves as well as many others, and
crowds of these dupes stream together into his school. Wherefore also
his pupils are multiplied, and they plume themselves upon the crowds
(attending the school) for the sake of pleasures which Christ did not
permit. But in contempt of Him, they place restraint on the commission
of no sin, alleging that they pardon those who acquiesce (in Callistus'
opinions). For even also he permitted females, if they were unwedded,
[1013] and burned with passion at an age at all events unbecoming, or
if they were not disposed to overturn their own dignity through a legal
marriage, that they might have whomsoever they would choose as a
bedfellow, whether a slave or free, and that a woman, though not
legally married, might consider such a companion as a husband. Whence
women, reputed believers, began to resort to drugs [1014] for producing
sterility, and to gird themselves round, so to expel what was being
conceived on account of their not wishing to have a child either by a
slave or by any paltry fellow, for the sake of their family and
excessive wealth. [1015] Behold, into how great impiety that lawless
one has proceeded, by inculcating adultery and murder at the same time!
And withal, after such audacious acts, they, lost to all shame, attempt
to call themselves a Catholic Church! [1016] And some, under the
supposition that they will attain prosperity, concur with them. During
the episcopate of this one, second baptism was for the first time
presumptuously attempted by them. These, then, (are the practices and
opinions which) that most astonishing Callistus established, whose
school continues, preserving its customs and tradition, not discerning
with whom they ought to communicate, but indiscriminately offering
communion to all. And from him they have derived the denomination of
their cognomen; so that, on account of Callistus being a foremost
champion of such practices, they should be called Callistians. [1017]
__________________________________________________________________
[993] The Latin name is written by Hippolytus in Greek letters, and
means "the public fish-market." The Piscina, one of the fourteen
quarters of Rome, was the resort of money-dealers.
[994] The Pistrinum was the domestic treadmill of the Roman
slaveholders.
[995] [An instance illustrative of the touching sense of moral
obligation given in 2 Kings vi. 5.]
[996] See Josephus, Antiq., xix. 10.
[997] The air of Sardinia was unwholesome, if not pestilential; and for
this reason, no doubt, it was selected as a place of exile for
martyrs. Hippolytus himself, along with the Roman bishop Pontianus,
was banished thither. See Introductory Notice.
[998] Marcia's connection with the emperor would not seem very
consistent with the Christian character which Hippolytus gives her. Dr.
Wordsworth supposes that Hippolytus speaks ironically in the case of
Marcia, as well as of Hyacinthus and Carpophorus. [I do not see the
evidence of this. Poor Marcia, afterwards poisoned by the wretch who
degraded, was a heathen who under a little light was awakening to some
sense of duty, like the woman of Samaria, John iv. 19.]
[999] [Note this expression in contrast with subsequent claims to be
the "Universal Bishop."]
[1000] See Dio Cassius, lxxii. 4. [See vol. ii. p. 604, this series.]
[1001] Or, "a presbyter, though an eunuch," thus indicating the decay
of ecclesiastical discipline.
[1002] Or, "that Marcia had been brought up by him." [See what Bunsen
has to say (vol. i. pp. 126, 127, and note) upon this subject, about
which we know very little.]
[1003] The cemetery of Callistus was situated in the Via Appia. [The
catacombs near the Church of St. Sebastian still bear the name of this
unhappy man, and give incidental corroboration to the incident.]
[1004] [Here Wordsworth's note is valuable, p. 80. Callistus had
doubtless sent letters to announce his consecration to other bishops,
as was customary, and had received answers demanding proofs of his
orthodoxy. See my note on the intercommunion of primitive bishops, vol.
ii. p. 12, note 9; also on the Provincial System, vol. iv. pp. 111,
114. Also Cyprian, this vol. passim.]
[1005] eutheos meden. Scott reads eutheos meden. Dr. Wordsworth
translates the words thus: "having no rectitude of mind."
[1006] John xiv. 11.
[1007] [Here is a very early precedent for the Taxa Poenitentiaria, of
which see Bramhall, vol. i. pp. 56, 180; ii. pp. 445, 446].
[1008] [Elucidation XII.]
[1009] 1 John v. 16.
[1010] [Elucidation XIII. And on marriage of the clergy, vol. iv. p.
49, this series.]
[1011] Rom. xiv. 4.
[1012] Matt. xiii. 30.
[1013] This passage, of which there are different readings, has been
variously interpreted. The rendering followed above does probably less
violence to the text than others proposed. The variety of meaning
generally turns on the word enaxia in Miller's text. Bunsen alters it
into en axia...helikia, i.e., were inflamed at a proper age. Dr.
Wordsworth reads helikiote...anaxio, i.e., an unworthy comrade. Roeper
reads helikia...anaxiou, i.e., in the bloom of youth were enamoured
with one undeserving of their choice.
[1014] Dr. Wordsworth places peridesmeisthai in the first sentence, and
translates thus: "women began to venture to bandage themselves with
ligaments to produce abortion, and to deal with drugs in order to
destroy what was conceived."
[1015] [The prescience of Hermas and Clement is here illustrated. See
vol. ii. pp. 9, 32, 279, 597, etc.]
[1016] [Elucidation XIV.]
[1017] [Bunsen, i. 115. Elucidation XV.]
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Chapter VIII.--Sect of the Elchasaites; Hippolytus' Opposition to It.
The doctrine of this Callistus having been noised abroad throughout the
entire world, a cunning man, and full of desperation, one called
Alcibiades, dwelling in Apamea, a city of Syria, examined carefully
into this business. And considering himself a more formidable
character, and more ingenious in such tricks, than Callistus, he
repaired to Rome; and he brought some book, alleging that a certain
just man, Elchasai, [1018] had received this from Serae, a town of
Parthia, and that he gave it to one called Sobiai. And the contents of
this volume, he alleged, had been revealed by an angel whose height was
24 schoenoi, which make 96 miles, and whose breadth is 4 schoenoi, and
from shoulder to shoulder 6 schoenoi; and the tracks of his feet extend
to the length of three and a half schoenoi, which are equal to fourteen
miles, while the breadth is one schoenos and a half, and the height
half a schoenos. And he alleges that also there is a female with him,
whose measurement, he says, is according to the standards already
mentioned. And he asserts that the male (angel) is Son of God, but that
the female is called Holy Spirit. By detailing these prodigies he
imagines that he confounds fools, while at the same time he utters the
following sentence: "that there was preached unto men a new remission
of sins in the third year of Trajan's reign." And Elchasai determines
the nature of baptism, and even this I shall explain. He alleges, as to
those who have been involved in every description of lasciviousness,
and filthiness, and in acts of wickedness, if only any of them be a
believer, that he determines that such a one, on being converted, and
obeying the book, and believing its contents, should by baptism receive
remission of sins.
Elchasai, however, ventured to continue these knaveries, taking
occasion from the aforesaid tenet of which Callistus stood forward as a
champion. For, perceiving that many were delighted at this sort of
promise, he considered that he could opportunely make the attempt just
alluded to. And notwithstanding we offered resistance to this, and did
not permit many for any length of time to become victims of the
delusion. [1019] For we carried conviction to the people, when we
affirmed that this was the operation of a spurious spirit, and the
invention of a heart inflated with pride, and that this one like a wolf
had risen up against many wandering sheep, which Callistus, by his arts
of deception, had scattered abroad. But since we have commenced, we
shall not be silent as regards the opinions of this man. And, in the
first place, we shall expose his life, and we shall prove that his
supposed discipline is a mere pretence. And next, I shall adduce the
principal heads of his assertions, in order that the reader, looking
fixedly on the treatises of this (Elchasai), may be made aware what and
what sort is the heresy which has been audaciously attempted by this
man.
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[1018] See Eusebius, Hist. Ecclesiast., vi. 38; Epiphanius, Haer, xix.;
and Theodoret, Haer. Fab., ii. 7.
[1019] For planethenai Dr. Wordsworth reads platunthenai, i.e., did not
suffer the heresy to spread wide.
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Chapter IX.--Elchasai Derived His System from Pythagoras; Practised
Incantations.
This Elchasai puts forward as a decoy a polity (authorized in the) Law,
alleging that believers ought to be circumcised and live according to
the Law, (while at the same time) he forcibly rends certain fragments
from the aforesaid heresies. And he asserts that Christ was born a man
in the same way as common to all, and that Christ was not for the first
time on earth when born of a virgin, but that both previously and that
frequently again He had been born and would be born. Christ would thus
appear and exist among us from time to time, undergoing alterations of
birth, and having his soul transferred from body to body. Now Elchasai
adopted that tenet of Pythagoras to which I have already alluded. But
the Elchasaites have reached such an altitude of pride, that even they
affirm themselves to be endued with a power of foretelling futurity,
using as a starting-point, obviously, the measures and numbers of the
aforesaid Pythagorean art. These also devote themselves to the tenets
of mathematicians, and astrologers, and magicians, as if they were
true. And they resort to these, so as to confuse silly people, thus led
to suppose that the heretics participate in a doctrine of power. And
they teach certain incantations and formularies for those who have been
bitten by dogs, and possessed of demons, and seized with other
diseases; and we shall not be silent respecting even such practices of
these heretics. Having then sufficiently explained their principles,
and the causes of their presumptuous attempts, I shall pass on to give
an account of their writings, through which my readers will become
acquainted with both the trifling and godless efforts of these
Elchasaites.
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Chapter X.--Elchasai's Mode of Administering Baptism; Formularies.
To those, then, that have been orally instructed by him, he dispenses
baptism in this manner, addressing to his dupes some such words as the
following: "If, therefore, (my) children, [1020] one shall have
intercourse with any sort of animal whatsoever, or a male, or a sister,
or a daughter, or hath committed adultery, or been guilty of
fornication, and is desirous of obtaining remission of sins, from the
moment that he hearkens to this book let him be baptized a second time
in the name of the Great and Most High God, and in the name of His Son,
the Mighty King. And by baptism let him be purified and cleansed, and
let him adjure for himself those seven witnesses that have been
described in this book--the heaven, and the water, and the holy
spirits, and the angels of prayer, [1021] and the oil, and the salt,
and the earth." These constitute the astonishing mysteries of Elchasai,
those ineffable and potent secrets which he delivers to deserving
disciples. And with these that lawless one is not satisfied, but in the
presence of two and three witnesses he puts the seal to his own wicked
practices. Again expressing himself thus: "Again I say, O adulterers
and adulteresses, and false prophets, if you are desirous of being
converted, that your sins may be forgiven you, as soon as ever you
hearken unto this book, and be baptized a second time along with your
garments, shall peace be yours, and your portion with the just." But
since we have stated that these resort to incantations for those bitten
by dogs and for other mishaps, we shall explain these. Now Elchasai
uses the following formulary: "If a dog rabid and furious, in which
inheres a spirit of destruction, bite any man, or woman, or youth, or
girl, or may worry or touch them, in the same hour let such a one run
with all their wearing apparel, and go down to a river or to a fountain
wherever there is a deep spot. Let (him or her) be dipped with all
their wearing apparel, and offer supplication to the Great and Most
High God in faith of heart, and then let him thus adjure the seven
witnesses described in this book: Behold, I call to witness the heaven
and the water, and the holy spirits, and the angels of prayer, and the
oil, and the salt, and the earth. I testify by these seven witnesses
that no more shall I sin, nor commit adultery, nor steal, nor be guilty
of injustice, nor be covetous, nor be actuated by hatred, nor be
scornful, nor shall I take pleasure in any wicked deeds.' Having
uttered, therefore, these words, let such a one be baptized with the
entire of his wearing apparel in the name of the Mighty and Most High
God."
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[1020] Roeper reads tekno, i.e., if any one is guilty of an unnatural
crime.
[1021] [Concerning angels of repentance, etc., see Hermas, vol. ii. pp.
19, 24, 26.]
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Chapter XI.--Precepts of Elchasai.
But in very many other respects he talks folly, inculcating the use of
these sentences also for those afflicted with consumption, and that
they should be dipped in cold water forty times during seven days; and
he prescribes similar treatment for those possessed of devils. Oh
inimitable wisdom and incantations gorged with powers! [1022] Who will
not be astonished at such and such force of words? But since we have
stated that they also bring into requisition astrological deceit, we
shall prove this from their own formularies; for Elchasai speaks thus:
"There exist wicked stars of impiety. This declaration has been now
made by us, O ye pious ones and disciples: beware of the power of the
days of the sovereignty of these stars, and engage not in the
commencement of any undertaking during the ruling days of these. And
baptize not man or woman during the days of the power of these stars,
when the moon, (emerging) from among them, courses the sky, and travels
along with them. Beware of the very day up to that on which the moon
passes out from these stars, and then baptize and enter on every
beginning of your works. But, moreover, honour the day of the Sabbath,
since that day is one of those during which prevails (the power) of
these stars. Take care, however, not to commence your works the third
day from a Sabbath, since when three years of the reign of the emperor
Trojan are again completed from the time that he subjected the
Parthians to his own sway,--when, I say, three years have been
completed, war rages between the impious angels of the northern
constellations; and on this account all kingdoms of impiety are in a
state of confusion."
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[1022] Miller suggests the singular number (dunameos).
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Chapter XII.--The Heresy of the Elchasaites a Derivative One.
Inasmuch as (Elchasai) considers, then, that it would be an insult to
reason that these mighty and ineffable mysteries should be trampled
under foot, or that they should be committed to many, he advises that
as valuable pearls [1023] they should be preserved, expressing himself
thus: "Do not recite this account to all men, and guard carefully these
precepts, because all men are not faithful, nor are all women
straightforward." Books containing these (tenets), however, neither the
wise men of the Egyptians secreted in shrines, nor did Pythagoras, a
sage of the Greeks, conceal them there. For if at that time Elchasai
had happened to live, what necessity would there be that Pythagoras, or
Thales, or Solon, or the wise Plato, or even the rest of the sages of
the Greeks, should become disciples of the Egyptian priests, when they
could obtain possession of such and such wisdom from Alcibiades, as the
most astonishing interpreter of that wretched Elchasai? The statements,
therefore, that have been made for the purpose of attaining a knowledge
of the madness of these, would seem sufficient for those endued with
sound mind. And so it is, that it has not appeared expedient to quote
more of their formularies, seeing that these are very numerous and
ridiculous. Since, however, we have not omitted those practices that
have risen up in our own day, and have not been silent as regards those
prevalent before our time, it seems proper, in order that we may pass
through all their systems, and leave nothing untold, to state what also
are the (customs) of the Jews, and what are the diversities of opinion
among them, for I imagine that these as yet remain behind for our
consideration. Now, when I have broken silence on these points, I shall
pass on to the demonstration of the Doctrine of the Truth, in order
that, after the lengthened argumentative struggle against all heresies,
we, devoutly pressing forward towards the kingdom's crown, and
believing the truth, may not be unsettled.
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[1023] Matt. vii. 6.
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Chapter XIII.--The Jewish Sects.
Originally there prevailed but one usage [1024] among the Jews; for one
teacher was given unto them by God, namely Moses, and one law by this
same Moses. And there was one desert region and one Mount Sinai, for
one God it was who legislated for these Jews. But, again, after they
had crossed the river Jordan, and had inherited by lot the conquered
country, they in various ways rent in sunder the law of God, each
devising a different interpretation of the declarations made by God.
And in this way they raised up for themselves teachers, (and) invented
doctrines of an heretical nature, and they continued to advance into
(sectarian) divisions. Now it is the diversity of these Jews that I at
present propose to explain. But though for even a considerable time
they have been rent into very numerous sects, yet I intend to elucidate
the more principal of them, while those who are of a studious turn will
easily become acquainted with the rest. For there is a division amongst
them into three sorts; [1025] and the adherents of the first are the
Pharisees, but of the second the Sadducees, while the rest are Essenes.
These practise a more devotional life, being filled with mutual love,
and being temperate. And they turn away from every act of inordinate
desire, being averse even to hearing of things of the sort. And they
renounce matrimony, but they take the boys of others, and thus have an
offspring begotten for them. And they lead these adopted children into
an observance of their own peculiar customs, and in this way bring them
up and impel them to learn the sciences. They do not, however, forbid
them to marry, though themselves refraining from matrimony. Women,
however, even though they may be disposed to adhere to the same course
of life, [1026] they do not admit, inasmuch as in no way whatsoever
have they confidence in women.
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[1024] Or, "nation."
[1025] See Josephus, De Bell. Judaic. ii. 8, from whom Hippolytus seems
to have taken his account of the Jewish sects, except, as Schneidewin
remarks, we suppose some other writer whom Josephus and Hippolytus
themselves followed. The Abbe Cruice thinks that the author followed by
Hippolytus was not Josephus, but a Christian writer of the first
century, who derived his materials from the Jewish historian.
Hippolytus' text sometimes varies from the text of Josephus, as well as
of Porphyry, who has taken excerpts from Josephus work.
[1026] Or "choice."
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Chapter XIV.--The Tenets of the Esseni.
And they despise wealth, and do not turn away from sharing their goods
with those that are destitute. No one amongst them, however, enjoys a
greater amount of riches than another. For a regulation with them is,
that an individual coming forward to join the sect must sell his
possessions, and present the price of them to the community. And on
receiving the money, the head of the order distributes it to all
according to their necessities. Thus there is no one among them in
distress. And they do not use oil, regarding it as a defilement to be
anointed. And there are appointed overseers, who take care of all
things that belong to them in common, and they all appear always in
white clothing.
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Chapter XV.--The Tenets of the Esseni Continued.
But there is not one city of them, but many of them settle in every
city. And if any of the adherents of the sect may be present from a
strange place, they consider that all things are in common for him, and
those whom they had not previously known they receive as if they
belonged to their own household and kindred. And they traverse their
native land, and on each occasion that they go on a journey they carry
nothing except arms. And they have also in their cities a president,
who expends the moneys collected for this purpose in procuring clothing
and food for them. And their robe and its shape are modest. And they do
not own two cloaks, or a double set of shoes; and when those that are
in present use become antiquated, then they adopt others. And they
neither buy nor sell anything at all; but whatever any one has he gives
to him that has not, and that which one has not he receives.
__________________________________________________________________
Chapter XVI.--The Tenets of the Esseni Continued.
And they continue in an orderly manner, and with perseverance pray from
early dawn, and they do not speak a word unless they have praised God
in a hymn. And in this way they each go forth and engage in whatever
employment they please; and after having worked up to the fifth hour
they leave off. Then again they come together into one place, and
encircle themselves with linen girdles, for the purpose of concealing
their private parts. And in this manner they perform ablutions in cold
water; and after being thus cleansed, they repair together into one
apartment,--now no one who entertains a different opinion from
themselves assembles in the house,--and they proceed to partake of
breakfast. And when they have taken their seats in silence, they set
down loaves in order, and next some one sort of food to eat along with
the bread, and each receives from these a sufficient portion. No one,
however, tastes these before the priest utters a blessing, [1027] and
prays over the food. And after breakfast, when he has a second time
offered up supplication, as at the beginning, so at the conclusion of
their meal they praise God in hymns. Next, after they have laid aside
as sacred the garments in which they have been clothed while together
taking their repast within the house--(now these garments are
linen)--and having resumed the clothes which they had left in the
vestibule, they hasten to agreeable occupations until evening. And they
partake of supper, doing all things in like manner to those already
mentioned. And no one will at any time cry aloud, nor will any other
tumultuous voice be heard. But they each converse quietly, and with
decorum one concedes the conversation to the other, so that the
stillness of those within the house appears a sort of mystery to those
outside. And they are invariably sober, eating and drinking all things
by measure.
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[1027] [The Essenes practised many pious and edifying rites; and this
became Christian usage, after our Lord's example. Matt. xiv. 19; 1 Tim.
iv. 3-5.]
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Chapter XVII.--The Tenets of the Esseni Continued.
All then pay attention to the president; and whatever injunctions he
will issue, they obey as law. For they are anxious that mercy and
assistance be extended to those that are burdened with toil. And
especially they abstain from wrath and anger, and all such passions,
inasmuch as they consider these to be treacherous to man. And no one
amongst them is in the habit of swearing; but whatever any one says,
this is regarded more binding than an oath. If, however, one will
swear, he is condemned as one unworthy of credence. They are likewise
solicitous about the readings of the law and prophets; and moreover
also, if there is any treatise of the faithful, about that likewise.
And they evince the utmost curiosity concerning plants and stones,
rather busying themselves as regards the operative powers of these,
saying that these things were not created in vain.
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Chapter XVIII.--The Tenets of the Esseni Continued.
But to those who wish to become disciples of the sect, they do not
immediately deliver their rules, unless they have previously tried
them. Now for the space of a year they set before (the candidates) the
same food, while the latter continue to live in a different house
outside the Essenes' own place of meeting. And they give (to the
probationists) a hatchet and the linen girdle, and a white robe. When,
at the expiration of this period, one affords proof of self-control, he
approaches nearer to the sect's method of living, and he is washed more
purely than before. Not as yet, however, does he partake of food along
with the Essenes. For, after having furnished evidence as to whether he
is able to acquire self-control,--but for two years the habit of a
person of this description is on trial,--and when he has appeared
deserving, he is thus reckoned amongst the members of the sect.
Previous, however, to his being allowed to partake of a repast along
with them, he is bound under fearful oaths. First, that he will worship
the Divinity; next, that he will observe just dealings with men, and
that he will in no way injure any one, and that he will not hate a
person who injures him, or is hostile to him, but pray for them. He
likewise swears that he will always aid the just, and keep faith with
all, especially those who are rulers. For, they argue, a position of
authority does not happen to any one without God. And if the Essene
himself be a ruler, he swears that he will not conduct himself at any
time arrogantly in the exercise of power, nor be prodigal, nor resort
to any adornment, or a greater state of magnificence than the usage
permits. He likewise swears, however, to be a lover of truth, and to
reprove him that is guilty of falsehood, neither to steal, nor pollute
his conscience for the sake of iniquitous gain, nor conceal aught from
those that are members of his sect, and to divulge nothing to others,
though one should be tortured even unto death. And in addition to the
foregoing promises, he swears to impart to no one a knowledge of the
doctrines in a different manner from that in which he has received them
himself.
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Chapter XIX.--The Tenets of the Esseni Continued.
With oaths, then, of this description, they bind those who come
forward. If, however, any one may be condemned for any sin, he is
expelled from the order; but one that has been thus excommunicated
sometimes perishes by an awful death. For, inasmuch as he is bound by
the oaths and rites of the sect, he is not able to partake of the food
in use among other people. Those that are excommunicated,
occasionally, therefore, utterly destroy the body through starvation.
And so it is, that when it comes to the last the Essenes sometimes pity
many of them who are at the point of dissolution, inasmuch as they deem
a punishment even unto death, thus inflicted upon these culprits, a
sufficient penalty.
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Chapter XX.--The Tenets of the Esseni Concluded.
But as regards judicial decisions, the Essenes are most accurate and
impartial. And they deliver their judgments when they have assembled
together, numbering at the very least one hundred; and the sentence
delivered by them is irreversible. And they honour the legislator next
after God; and if any one is guilty of blasphemy against this framer of
laws, he is punished. And they are taught to yield obedience to rulers
and elders; and if ten occupy seats in the same room, one of them will
not speak unless it will appear expedient to the nine. And they are
careful not to spit out into the midst of persons present, and to the
right hand. They are more solicitous, however, about abstaining from
work on the Sabbath-day than all other Jews. For not only do they
prepare their victuals for themselves one day previously, so as not (on
the Sabbath) to kindle a fire, but not even would they move a utensil
from one place to another (on that day), nor ease nature; nay, some
would not even rise from a couch. On other days, however, when they
wish to relieve nature, they dig a hole a foot long with the
mattock,--for of this description is the hatchet, which the president
in the first instance gives those who come forward to gain admission as
disciples,--and cover (this cavity) on all sides with their garment,
alleging that they do not necessarily [1028] insult the sunbeams. They
then replace the upturned soil into the pit; and this is their
practice, [1029] choosing the more lonely spots. But after they have
performed this operation, immediately they undergo ablution, as if the
excrement pollutes them.
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[1028] [Query, unnecessarily? This seems the sense required.]
[1029] [Deut. xxiii. 13. The very dogs scratch earth upon their ordure;
and this ordinance of decency is in exquisite consistency with the
modesty of nature, against which Christians should never offend.]
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Chapter XXI.--Different Sects of the Esseni.
The Essenes have, however, in the lapse of time, undergone divisions,
and they do not preserve their system of training after a similar
manner, inasmuch as they have been split up into four parties. For some
of them discipline themselves above the requisite rules of the order,
so that even they would not handle a current coin of the country,
saying that they ought not either to carry, or behold, or fashion an
image: [1030] wherefore no one of those goes into a city, lest (by so
doing) he should enter through a gate at which statues are erected,
regarding it a violation of law to pass beneath images. But the
adherents of another party, if they happen to hear any one maintaining
a discussion concerning God and His laws--supposing such to be an
uncircumcised person, they will closely watch him and when they meet a
person of this description in any place alone, they will threaten to
slay him if he refuses to undergo the rite of circumcision. Now, if the
latter does not wish to comply with this request, an Essene spares not,
but even slaughters. And it is from this occurrence that they have
received their appellation, being denominated (by some) Zelotae, but by
others Sicarii. And the adherents of another party call no one Lord
except the Deity, even though one should put them to the torture, or
even kill them. But there are others of a later period, who have to
such an extent declined from the discipline (of the order), that, as
far as those are concerned who continue in the primitive customs, they
would not even touch these. And if they happen to come in contact with
them, they immediately resort to ablution, as if they had touched one
belonging to an alien tribe. But here also there are very many of them
of so great longevity, as even to live longer than a hundred years.
They assert, therefore, that a cause of this arises from their extreme
devotion to religion, and their condemnation of all excess in regard of
what is served up (as food), and from their being temperate and
incapable of anger. And so it is that they despise death, rejoicing
when they can finish their course with a good conscience. If, however,
any one would even put to the torture persons of this description, in
order to induce any amongst them either to speak evil of the law, or
eat what is offered in sacrifice to an idol, he will not effect his
purpose; for one of this party submits to death and endures torment
rather than violate his conscience.
__________________________________________________________________
[1030] [This zeal for the letter of the Second Commandment was not
shared by our Lord (Matt. xxii. 20).]
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Chapter XXII.--Belief of the Esseni in the Resurrection; Their System a
Suggestive One.
Now the doctrine of the resurrection has also derived support among
these; for they acknowledge both that the flesh will rise again, and
that it will be immortal, in the same manner as the soul is already
imperishable. And they maintain that the soul, when separated in the
present life, (departs) into one place, which is well ventilated and
lightsome, where, they say, it rests until judgment. And this locality
the Greeks were acquainted with by hearsay, and called it "Isles of the
Blessed." And there are other tenets of these which many of the Greeks
have appropriated, and thus have from time to time formed their own
opinions. [1031] For the disciplinary system in regard of the Divinity,
according to these (Jewish sects), is of greater antiquity than that of
all nations. And so it is that the proof is at hand, that all those
(Greeks) who ventured to make assertions concerning God, or concerning
the creation of existing things, derived their principles from no other
source than from Jewish legislation. And among these may be
particularized Pythagoras especially, and the Stoics, who derived
(their systems) while resident among the Egyptians, by having become
disciples of these Jews. [1032] Now they affirm that there will be both
a judgment and a conflagration of the universe, and that the wicked
will be eternally punished. And among them is cultivated the practice
of prophecy, and the prediction of future events.
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[1031] [Important corroborations of Justin and other Fathers, vol. i.
p. 286; ii. p. 338, also 81, 117, 148.]
[1032] Thus Plato's "Laws" present many parallels to the writings of
Moses. Some have supposed that Plato became acquainted with the
Pentateuch through the medium of an ancient Greek version extant prior
to that of the Septuagint.
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Chapter XXIII.--Another Sect of the Esseni: the Pharisees.
There is then another order of the Essenes who use the same customs and
prescribed method of living with the foregoing sects, but make an
alteration from these in one respect, viz., marriage. Now they maintain
that those who have abrogated matrimony commit some terrible offence,
which is for the destruction of life, and that they ought not to cut
off the succession of children; for, that if all entertained this
opinion, the entire race of men would easily be exterminated. However,
they make a trial of their betrothed women for a period of three years;
and when they have been three times purified, with a view of proving
their ability of bringing forth children, so then they wed. They do
not, however, cohabit with pregnant women, evincing that they marry not
from sensual motives, but from the advantage of children. And the women
likewise undergo ablution in a similar manner (with their husbands),
and are themselves also arrayed in a linen garment, after the mode in
which the men are with their girdles. These things, then, are the
statements which I have to make respecting the Esseni.
But there are also others who themselves practise the Jewish customs;
and these, both in respect of caste and in respect of the laws, are
called Pharisees. Now the greatest part of these is to be found in
every locality, inasmuch as, though all are styled Jews, yet, on
account of the peculiarity of the opinions advanced by them, they have
been denominated by titles proper to each. These, then, firmly hold the
ancient tradition, and continue to pursue in a disputative spirit a
close investigation into the things regarded according to the Law as
clean and not clean. And they interpret the regulations of the Law, and
put forward teachers, whom they qualify for giving instruction in such
things. These Pharisees affirm the existence of fate, and that some
things are in our power, whereas others are under the control of
destiny. In this way they maintain that some actions depend upon
ourselves, whereas others upon fate. But (they assert) that God is a
cause of all things, and that nothing is managed or happens without His
will. These likewise acknowledge that there is a resurrection of flesh,
and that soul is immortal, and that there will be a judgment and
conflagration, and that the righteous will be imperishable, but that
the wicked will endure everlasting punishment in unquenchable fire.
__________________________________________________________________
Chapter XXIV.--The Sadducees.
These, then, are the opinions even of the Pharisees. The Sadducees,
however, are for abolishing fate, and they acknowledge that God does
nothing that is wicked, nor exercises providence over (earthly
concerns); but they contend that the choice between good and evil lies
within the power of men. And they deny that there is a resurrection not
only of flesh, but also they suppose that the soul does not continue
after death. The soul they consider nothing but mere vitality, and that
it is on account of this that man has been created. However, (they
maintain) that the notion of the resurrection has been fully realized
by the single circumstance, that we close our days after having left
children upon earth. But (they still insist) that after death one
expects to suffer nothing, either bad or good; for that there will be a
dissolution both of soul and body, and that man passes into
non-existence, similarly also with the material of the animal creation.
But as regards whatever wickedness a man may have committed in life,
provided he may have been reconciled to the injured party, he has been
a gainer (by transgression), inasmuch as he has escaped the punishment
(that otherwise would have been inflicted) by men. And whatever
acquisitions a man may have made, and (in whatever respect), by
becoming wealthy, he may have acquired distinction, he has so far been
a gainer. But (they abide by their assertion), that God has no
solicitude about the concerns of an individual here. And while the
Pharisees are full of mutual affection, the Sadducees, on the other
hand, are actuated by self-love. This sect had its stronghold
especially in the region around Samaria. And these also adhere to the
customs of the law, saying that one ought so to live, that he may
conduct himself virtuously, and leave children behind him on earth.
They do not, however, devote attention to prophets, but neither do they
to any other sages, except to the law of Moses only, in regard of
which, however, they frame no interpretations. These, then, are the
opinions which also the Sadducees choose to teach.
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Chapter XXV.--The Jewish Religion.
Since, therefore, we have explained even the diversities among the
Jews, it seems expedient likewise not to pass over in silence the
system of their religion. The doctrine, therefore, among all Jews on
the subject of religion is fourfold-theological, natural, moral, and
ceremonial. And they affirm that there is one God, and that He is
Creator and Lord of the universe: that He has formed all these glorious
works which had no previous existence; and this, too, not out of any
coeval substance that lay ready at hand, but His Will--the efficient
cause--was to create, and He did create. And (they maintain) that there
are angels, and that these have been brought into being for ministering
unto the creation; but also that there is a sovereign Spirit that
always continues beside God, for glory and praise. And that all things
in the creation are endued with sensation, and that there is nothing
inanimate. And they earnestly aim at serious habits and a temperate
life, as one may ascertain from their laws. Now these matters have long
ago been strictly defined by those who in ancient times have received
the divinely-appointed law; [1033] so that the reader will find himself
astonished at the amount of temperance, and of diligence, lavished on
customs legally enacted in reference to man. The ceremonial service,
however, which has been adapted to divine worship in a manner befitting
the dignity of religion, has been practised amongst them with the
highest degree of elaboration. The superiority of their ritualism it is
easy for those who wish it to ascertain, provided they read the book
which furnishes information on these points. They will thus perceive
how that with solemnity and sanctity the Jewish priests offer unto God
the first-fruits of the gifts bestowed by Him for the use and enjoyment
of men; how they fulfil their ministrations with regularity and
stedfastness, in obedience to His commandments. There are, however,
some (liturgical usages adopted) by these, which the Sadducees refuse
to recognise, for they are not disposed to acquiesce in the existence
of angels or spirits.
Still all parties alike expect Messiah, inasmuch as the Law certainly,
and the prophets, preached beforehand that He was about to be present
on earth. Inasmuch, however, as the Jews were not cognizant of the
period of His advent, there remains the supposition that the
declarations (of Scripture) concerning His coming have not been
fulfilled. And so it is, that up to this day they continue in
anticipation of the future coming of the Christ,--from the fact of
their not discerning Him when He was present in the world. And (yet
there can be little doubt but) that, on beholding the signs of the
times of His having been already amongst us, the Jews are troubled; and
that they are ashamed to confess that He has come, since they have with
their own hands put Him to death, because they were stung with
indignation in being convicted by Himself of not having obeyed the
laws. And they affirm that He who was thus sent forth by God is not
this Christ (whom they are looking for); but they confess that another
Messiah will come, who as yet has no existence; and that he will usher
in some of the signs which the law and the prophets have shown
beforehand, whereas, regarding the rest (of these indications), they
suppose that they have fallen into error. For they say that his
generation will be from the stock of David, but not from a virgin and
the Holy Spirit, but from a woman and a man, according as it is a rule
for all to be procreated from seed. And they allege that this Messiah
will be King over them,--a warlike and powerful individual, who, after
having gathered together the entire people of the Jews, and having done
battle with all the nations, will restore for them Jerusalem the royal
city. And into this city He will collect together the entire Hebrew
race, and bring it back once more into the ancient customs, that it may
fulfil the regal and sacerdotal functions, and dwell in confidence for
periods of time of sufficient duration. After this repose, it is their
opinion that war would next be waged against them after being thus
congregated; that in this conflict Christ would fall by the edge of the
sword; and that, after no long time, would next succeed the termination
and conflagration of the universe; and that in this way their opinions
concerning the resurrection would receive completion, and a recompense
be rendered to each man according to his works.
__________________________________________________________________
[1033] Or, "the law not of yesterday," hou neosti ton nomon. Cruice
reads theoktiston , as rendered above.
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Chapter XXVI.--Conclusion to the Work Explained.
It now seems to us that the tenets of both all the Greeks and
barbarians have been sufficiently explained by us, and that nothing has
remained unrefuted either of the points about which philosophy has been
busied, or of the allegations advanced by the heretics. And from these
very explanations the condemnation of the heretics is obvious, for
having either purloined their doctrines, or derived contributions to
them from some of those tenets elaborately worked out by the Greeks,
and for having advanced (these opinions) as if they originated from
God. Since, therefore, we have hurriedly passed through all the systems
of these, and with much labour have, in the nine books, proclaimed all
their opinions, and have left behind us for all men a small viaticum in
life, and to those who are our contemporaries have afforded a desire of
learning (with) great joy and delight, we have considered it
reasonable, as a crowning stroke to the entire work, to introduce the
discourse (already mentioned) concerning the truth, and to furnish our
delineation of this in one book, namely the tenth. Our object is, that
the reader, not only when made acquainted with the overthrow of those
who have presumed to establish heresies, may regard with scorn their
idle fancies, but also, when brought to know the power of the truth,
may be placed in the way of salvation, by reposing that faith in God
which He so worthily deserves.
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__________________________________________________________________
__________________________________________________________________
Book X.
------------------------
Contents.
The following are the contents of the tenth book of the Refutation of
all Heresies:--
An Epitome of all Philosophers.
An Epitome of all Heresies.
And, in conclusion to all, what the Doctrine of the Truth is.
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Chapter I.--Recapitulation.
After we have, not with violence, burst through the labyrinth [1034] of
heresies, but have unravelled (their intricacies) through a refutation
merely, or, in other words, by the force of truth, we approach the
demonstration of the truth itself. For then the artificial sophisms of
error will be exposed in all their inconsistency, when we shall succeed
in establishing whence it is that the definition of the truth has been
derived. The truth has not taken its principles from the wisdom of the
Greeks, nor borrowed its doctrines, as secret mysteries, from the
tenets of the Egyptians, which, albeit silly, are regarded amongst them
with religious veneration as worthy of reliance. Nor has it been formed
out of the fallacies which enunciate the incoherent (conclusions
arrived at through the) curiosity of the Chaldeans. Nor does the truth
owe its existence to astonishment, through the operations of demons,
for the irrational frenzy of the Babylonians. But its definition is
constituted after the manner in which every true definition is, viz.,
as simple and unadorned. A definition such as this, provided it is made
manifest, will of itself refute error. And although we have very
frequently propounded demonstrations, and with sufficient fulness
elucidated for those willing (to learn) the rule of the truth; yet even
now, after having discussed all the opinions put forward by the Greeks
and heretics, we have decided it not to be, at all events, unreasonable
to introduce, as a sort of finishing stroke to the (nine) books
preceding, this demonstration throughout the tenth book.
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[1034] [This word is an index of authenticity. See on the "Little
Labyrinth," Bunsen, i. p. 243, and Wordsworth, pp. 100, 161, and his
references to Routh, Lardner, etc.]
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Chapter II.--Summary of the Opinions of Philosophers.
Having, therefore, embraced (a consideration of) the tenets of all the
wise men among the Greeks in four books, and the doctrines propounded
by the heresiarchs in five, we shall now exhibit the doctrine
concerning the truth in one, having first presented in a summary the
suppositions entertained severally by all. For the dogmatists of the
Greeks, dividing philosophy into three parts, in this manner devised
from time to time their speculative systems; [1035] some denominating
their system Natural, and others Moral, but others Dialectical
Philosophy. And the ancient thinkers who called their science Natural
Philosophy, were those mentioned in book i. And the account which they
furnished was after this mode: Some of them derived all things from
one, whereas others from more things than one. And of those who derived
all things from one, some derived them from what was devoid of quality,
whereas others from what was endued with quality. And among those who
derived all things from quality, some derived them from fire, and some
from air, and some from water, and some from earth. And among those who
derived the universe from more things than one, some derived it from
numerable, but others from infinite quantities. And among those who
derived all things from numerable quantities, some derived them from
two, and others from four, and others from five, and others from six.
And among those who derived the universe from infinite quantities, some
derived entities from things similar to those generated, whereas others
from things dissimilar. And among these some derived entities from
things incapable of, whereas others from things capable of, passion.
From a body devoid of quality and endued with unity, the Stoics, then,
accounted for the generation of the universe. For, according to them,
matter devoid of quality, and in all its parts susceptible of change,
constitutes an originating principle of the universe. For, when an
alteration of this ensues, there is generated fire, air, water, earth.
The followers, however, of Hippasus, and Anaximander, and Thales the
Milesian, are disposed to think that all things have been generated
from one (an entity), endued with quality. Hippasus of Metapontum and
Heraclitus the Ephesian declared the origin of things to be from fire,
whereas Anaximander from air, but Thales from water, and Xenophanes
from earth. "For from earth," says he, "are all things, and all things
terminate in the earth." [1036]
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[1035] Hippolytus in what follows is indebted to Sextus
Empiricus.--Adv. Phys., x.
[1036] See Karst., Fragm., viii. 45.
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Chapter III.--Summary of the Opinions of Philosophers Continued.
But among those who derive all entities from more things than one, and
from numerable quantities, the poet Homer asserts that the universe
consists of two substances, namely earth and water; at one time
expressing himself thus:--
"The source of gods was Sea and Mother Earth." [1037]
And on another occasion thus:--
"But indeed ye all might become water and earth." [1038]
And Xenophanes of Colophon seems to coincide with him, for he says:--
"We all are sprung from water and from earth." [1039]
Euripides, however, (derives the universe) from earth and air, as one
may ascertain from the following assertion of his:--
"Mother of all, air and earth, I sing." [1040]
But Empedocles derives the universe from four principles, expressing
himself thus:--
"Four roots of all things hear thou first:
Brilliant Jove, and life-giving Juno and Aidoneus,
And Nestis, that with tears bedews the Mortal Font." [1041]
Ocellus, however, the Lucanian, and Aristotle, derive the universe from
five principles; for, along with the four elements, they have assumed
the existence of a fifth, and (that this is) a body with a circular
motion; and they say that from this, things celestial have their being.
But the disciples of Empedocles supposed the generation of the universe
to have proceeded from six principles. For in the passage where he
says, "Four roots of all things hear thou first," he produces
generation out of four principles. When, however, he subjoins,--
"Ruinous Strife apart from these, equal in every point,
And with them Friendship equal in length and breadth," [1042] --
he also delivers six principles of the universe, four of them
material--earth, water, fire, and air; but two of them
formative--Friendship and Discord. The followers, however, of
Anaxagoras of Clazomenae, and of Democritus, and of Epicurus, and
multitudes of others, have given it as their opinion that the
generation of the universe proceeds from infinite numbers of atoms; and
we have previously made partial mention of these philosophers. But
Anaxagoras derives the universe from things similar to those that are
being produced; whereas the followers of Democritus and Epicurus
derived the universe from things both dissimilar (to the entities
produced), and devoid of passion, that is, from atoms. But the
followers of Heraclides of Pontus, and of Asclepiades, derived the
universe from things dissimilar (to the entities produced), and capable
of passion, as if from incongruous corpuscles. But the disciples of
Plato affirm that these entities are from three principles--God, and
Matter, and Exemplar. He divides matter, however, into four
principles--fire, water, earth, and air. And (he says) that God is the
Creator of this (matter), and that Mind is its exemplar. [1043]
__________________________________________________________________
[1037] Iliad, xiv. 201.
[1038] Ibid., vii. 99.
[1039] See Karst., Fragm., ix. p. 46.
[1040] Fabricius, in his Commentary on Sextus Empiricus, considers that
this is a quotation from the Hymns of Euripides.
[1041] V. 55-57, ed. Karst.
[1042] V. 106, 107, ed. Karst.
[1043] [See De Legibus, lib. x., and note xii. p. 119, Tayler Lewis'
Plato against the Atheists.]
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Chapter IV.--Summary of the Opinions of Philosophers Continued.
Persuaded, then, that the principle of physiology is confessedly
discovered to be encumbered with difficulties for all these
philosophers, we ourselves also shall fearlessly declare concerning the
examples of the truth, as to how they are, and as we have felt
confident that they are. But we shall previously furnish an
explanation, in the way of epitome, of the tenets of the heresiarchs,
in order that, by our having set before our readers the tenets of all
made well known by this (plan of treatment), we may exhibit the truth
in a plain and familiar (form).
__________________________________________________________________
Chapter V.--The Naasseni.
But since it so appears expedient, let us begin first from the public
worshippers of the serpent. The Naasseni call the first principle of
the universe a Man, and that the same also is a Son of Man; and they
divide this man into three portions. For they say one part of him is
rational, and another psychical, but a third earthly. And they style
him Adamas, and suppose that the knowledge appertaining to him is the
originating cause of the capacity of knowing God. And the Naassene
asserts that all these rational, and psychical, and earthly qualities
have retired into Jesus, and that through Him these three substances
simultaneously have spoken unto the three genera of the universe.
These allege that there are three kinds of existence--angelic,
psychical, and earthly; and that there are three churches--angelic,
psychical, and earthly; and that the names for these are--chosen,
called, and captive. These are the heads of doctrine advanced by them,
as far as one may briefly comprehend them. They affirm that James, the
brother of the Lord, delivered these tenets to Mariamne, by such a
statement belying both.
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Chapter VI.--The Peratae.
The Peratae, however, viz., Ademes the Carystian, and Euphrates the
Peratic, say that there is some one world,--this is the denomination
they use,--and affirming that it is divided into three parts. But of
the threefold division, according to them, there is one principle, just
like an immense fountain, capable of being by reason divided into
infinite segments. And the first segment, and the one of more
proximity, according to them, is the triad, and is called a perfect
good, and a paternal magnitude. But the second portion of the triad is
a certain multitude of, as it were, infinite powers. The third part,
however, is formal. And the first is unbegotten; [1044] whence they
expressly affirm that there are three Gods, three Logoi, three minds,
(and) three men. For when the division has been accomplished, to each
part of the world they assign both Gods, and Logoi, and men, and the
rest. But from above, from uncreatedness and the first segment of the
world, when afterwards the world had attained to its consummation, the
Peratic affirms that there came down, in the times of Herod, a certain
man with a threefold nature, and a threefold body, and a threefold
power, named Christ, and that He possesses from the three parts of the
world in Himself all the concretions and capacities of the world. And
they are disposed to think that this is what has been declared, "in
whom dwelleth all the fulness of the Godhead bodily." [1045] And they
assert that from the two worlds situated above--namely, both the
unbegotten one and self-begotten one--there were borne down into this
world in which we are, germs of all sorts of powers. And (they say)
that Christ came down from above from uncreatedness, in order that, by
His descent, all things that have been divided into three parts may be
saved. For, says the Peratic, the things that have been borne down from
above will ascend through Him; and the things that have plotted against
those that have been borne down are heedlessly rejected, [1046] and
sent away to be punished. And the Peratic states that there are two
parts which are saved--that is, those that are situated above--by
having been separated from corruption, and that the third is destroyed,
which he calls a formal world. These also are the tenets of the
Peratae.
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[1044] Cruice supplies from Theodoret: "and the second which is good is
self-begotten, and the third is generated."
[1045] Col. ii. 9.
[1046] aphietai eike: Bernays proposes ophioeide, i.e., being of the
form of the serpent.
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Chapter VII.--The Sethians.
But to the Sethians it seems that there exist three principles, which
have been precisely defined. And each of the principles is fitted by
nature for being able to be generated, as in a human soul every art
whatsoever is developed which is capable of being learned. The result
is the same as when a child, by being long conversant with a musical
instrument, becomes a musician; or with geometry a geometrician, or
with any other art, with a similar result. And the essences of the
principles, the Sethians say, are light and darkness. And in the midst
of these is pure spirit; and the spirit, they say, is that which is
placed intermediate between darkness, which is below, and light, which
is above. It is not spirit, as a current of wind or a certain gentle
breeze which may be felt, but just as if some fragrance of ointment or
incense made out of a refined mixture,--a power diffusing itself by
some impulse of fragrance which is inconceivable and superior to what
one can express. Since, therefore, the light is above and the darkness
below, and the spirit is intermediate between these, the light, also,
as a ray of sun, shines from above on the underlying darkness. And the
fragrance of the spirit is wafted onwards, occupying an intermediate
position, and proceeds forth, just as is diffused the odour of
incense-offerings (laid) upon the fire. Now the power of the things
divided threefold being of this description, the power simultaneously
of the spirit and of the light is below, in the darkness that is
situated beneath. The darkness, however, they say, is a horrible water,
into which the light along with the spirit is absorbed, and thus
translated into a nature of this description. The darkness being then
endued with intelligence, and knowing that when the light has been
removed from it the darkness continues desolate, devoid of radiance and
splendour, power and efficiency, as well as impotent, (therefore,) by
every effort of reflection and of reason, this makes an exertion to
comprise in itself brilliancy, and a scintillation of light, along with
the fragrance of the spirit. And of this they introduce the following
image, expressing themselves thus: Just as the pupil of the eye appears
dark beneath the underlying humours, but is illuminated by the spirit,
so the darkness earnestly strives after the spirit, and has with itself
all the powers which wish to retire and return. Now these are
indefinitely infinite, from which, when commingled, all things are
figured and generated like seals. For just as a seal, when brought into
contact with wax, produces a figure, (and yet the seal) itself remains
of itself what it was, so also the powers, by coming into communion
(one with the other), form all the infinite kinds of animals. The
Sethians assert that, therefore, from the primary concourse of the
three principles was generated an image of the great seal, namely
heaven and earth, having a form like a womb, possessing a navel in the
midst. And so that the rest of the figures of all things were, like
heaven and earth, fashioned similar to a womb.
And the Sethians say that from the water was produced a first-begotten
principle, namely a vehement and boisterous wind, and that it is a
cause of all generation, which creates a sort of heat and motion in the
world from the motion of the waters. And they maintain that this wind
is fashioned like the hissing of a serpent into a perfect image. And on
this the world gazes and hurries into generation, being inflamed as a
womb; and from thence they are disposed to think that the generation of
the universe has arisen. And they say that this wind constitutes a
spirit, and that a perfect God has arisen from the fragrance of the
waters, and that of the spirit, and from the brilliant light. And they
affirm that mind exists after the mode of generation from a
female--(meaning by mind) the supernal spark--and that, having been
mingled beneath with the compounds of body, it earnestly desires to
flee away, that escaping it may depart and not find dissolution on
account of the deficiency in the waters. Wherefore it is in the habit
of crying aloud from the mixture of the waters, according to the
Psalmist, as they say, "For the entire anxiety of the light above is,
that it may deliver the spark which is below from the Father beneath,"
[1047] that is, from wind. And the Father creates heat and disturbance,
and produces for Himself a Son, namely mind, which, as they allege, is
not the peculiar offspring of Himself. And these heretics affirm that
the Son, on beholding the perfect Logos of the supernal light,
underwent a transformation, and in the shape of a serpent entered into
a womb, in order that he might be able to recover that Mind which is
the scintillation from the light. And that this is what has been
declared, "Who, being in the form of God, thought it not robbery to be
equal with God; but made Himself of no reputation, and took upon Him
the form of a servant." [1048] And the wretched and baneful Sethians
are disposed to think that this constitutes the servile form alluded to
by the Apostle. These, then, are the assertions which likewise these
Sethians advance.
__________________________________________________________________
[1047] The commentators refer us to Ps. xxix. 3.
[1048] Phil. ii. 6, 7.
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Chapter VIII.--Simon Magus.
But that very sapient fellow Simon makes his statement thus, that there
is an indefinite power, and that this is the root of the universe. And
this indefinite power, he says, which is fire, is in itself not
anything which is simple, as the gross bulk of speculators maintain,
when they assert that there are four incomposite elements, and have
supposed fire, as one of these, to be uncompounded. Simon, on the other
hand, alleges that the nature of fire is twofold; and one portion of
this twofold (nature) he calls a something secret, and another (a
something) manifest. And he asserts that the secret is concealed in the
manifest parts of the fire, and that the manifest parts of the fire
have been produced from the secret. And he says that all the parts of
the fire, visible and invisible, have been supposed to be in possession
of a capacity of perception. The world, therefore, he says, that is
begotten, has been produced from the unbegotten fire. And it commenced,
he says, to exist thus: The Unbegotten One took six primal roots of the
principle of generation from the principle of that fire. For he
maintains that these roots have been generated in pairs from the fire;
and these he denominates Mind and Intelligence, Voice and Name,
Ratiocination and Reflection. And he asserts that in the six roots, at
the same time, resides the indefinite power, which he affirms to be Him
that stood, stands, and will stand. And when this one has been formed
into a figure, He will, according to this heretic, exist in the six
powers substantially and potentially. And He will be in magnitude and
perfection one and the same with that unbegotten and indefinite power,
possessing no attribute in any respect more deficient than that
unbegotten, and unalterable, and indefinite power. If, however, He who
stood, stands, and will stand, continues to exist only potentially in
the six powers, and has not assumed any definite figure, He becomes,
says Simon, utterly evanescent, and perishes. And this takes place in
the same manner as the grammatical or geometrical capacity, which,
though it has been implanted in man's soul, suffers extinction when it
does not obtain (the assistance of) a master of either of these arts,
who would indoctrinate that soul into its principles. Now Simon affirms
that he himself is He who stood, stands, and will stand, and that He is
a power that is above all things. So far, then, for the opinions of
Simon likewise.
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Chapter IX.--Valentinus.
Valentinus, [1049] however, and the adherents of this school, though
they agree in asserting that the originating principle of the universe
is the Father, still they are impelled into the adoption of a contrary
opinion respecting Him. For some of them maintain that (the Father) is
solitary and generative; whereas others hold the impossibility, (in His
as in other cases,) of procreation without a female. They therefore add
Sige as the spouse of this Father, and style the Father Himself Bythus.
From this Father and His spouse some allege that there have been six
projections,--viz., Nous and Aletheia, Logos and Zoe, Anthropos and
Ecclesia,--and that this constitutes the procreative Ogdoad. And the
Valentinians maintain that those are the first projections which have
taken place within the limit, and have been again denominated "those
within the Pleroma;" and the second are "those without the Pleroma;"
and the third, "those without the Limit." Now the generation of these
constitutes the Hysterema Acamoth. And he asserts that what has been
generated from an AEon, that exists in the Hysterema and has been
projected (beyond the Limit), is the Creator. But Valentinus is not
disposed to affirm what is thus generated to be primal Deity, but
speaks in detractive terms both of Him and the things made by Him. And
(he asserts) that Christ came down from within the Pleroma for the
salvation of the spirit who had erred. This spirit, (according to the
Valentinians,) resides in our inner man; and they say that this inner
man obtains salvation on account of this indwelling spirit.
Valentinus, however, (to uphold the doctrine,) determines that the
flesh is not saved, and styles it "a leathern tunic," and the
perishable portion of man. I have (already) declared these tenets in
the way of an epitome, inasmuch as in their systems there exists
enlarged matter for discussion, and a variety of opinions. In this
manner, then, it seems proper also to the school of Valentinus to
propound their opinions.
__________________________________________________________________
[1049] This section differs considerably from what Hippolytus has
already stated concerning Valentinus. ["Sige," vol. i. p. 62, note 5.]
__________________________________________________________________
Chapter X.--Basilides.
But Basilides also himself affirms that there is a non-existent God,
who, being non-existent, has made the non-existent world, that has been
formed out of things that are not, by casting down a certain seed, as
it were a grain of mustard-seed, having in itself stem, leaves,
branches, and fruit. Or this seed is as a peacock's egg, comprising in
itself the varied multitude of colours. And this, say the Basilidians,
constitutes the seed of the world, from which all things have been
produced. For they maintain that it comprises in itself all things, as
it were those that as yet are non-existent, and which it has been
predetermined to be brought into existence by the non-existent Deity.
There was, then, he says, in the seed itself a threefold Sonship, in
all respects of the same substance with the nonexistent God, which has
been begotten from things that are not. And of this Sonship, divided
into three parts, one portion of it was refined, and another gross, and
another requiring purification. The refined portion, when first the
earliest putting down of the seed was accomplished by the non-existent
God, immediately burst forth, and ascended upwards, and proceeded
towards the non-existent Deity. For every nature yearns after that God
on account of the excess of His beauty, but different (creatures desire
Him) from different causes. The more gross portion, however, still
continues in the seed; and inasmuch as it is a certain imitative
nature, it was not able to soar upwards, for it was more gross than the
subtle part. The more gross portion, however, equipped itself with the
Holy Spirit, as it were with wings; for the Sonship, thus arrayed,
shows kindness to this Spirit, and in turn receives kindness. The third
Sonship, however, requires purification, and therefore this continued
in the conglomeration of all germs, and this displays and receives
kindness. And (Basilides asserts) that there is something which is
called "world," and something else (which is called) supra-mundane; for
entities are distributed by him into two primary divisions. And what is
intermediate between these he calls "Conterminous Holy Spirit," and
(this Spirit) has in itself the fragrance of the Sonship.
From the conglomeration of all germs of the cosmical seed burst forth
and was begotten the Great Archon, the head of the world, an AEon of
inexpressible beauty and size. This (Archon) having raised Himself as
far as the firmament, supposed that there was not another above
Himself. And accordingly He became more brilliant and powerful than all
the underlying AEons, with the exception of the Sonship that had been
left beneath, but which He was not aware was more wise than Himself.
This one having His attention turned to the creation of the world,
first begat a son unto Himself, superior to Himself; and this son He
caused to sit on His own right hand, and this these Basilidians allege
is the Ogdoad. The Great Archon Himself, then, produces the entire
celestial creation. And other Archon ascended from (the conglomeration
of) all the germs, who was greater than all the underlying AEon, except
the Sonship that had been left behind, yet far inferior to the former
one. And they style this second Archon a Hebdomad. He is Maker, and
Creator, and Controller of all things that are beneath Him, and this
Archon produced for Himself a Son more prudent and wiser than Himself.
Now they assert that all these things exist according to the
predetermination of that non-existent God, and that there exist also
worlds and intervals that are infinite. And the Basilidians affirm that
upon Jesus, who was born of Mary, came the power of the Gospel, which
descended and illuminated the Son both of the Ogdoad and of the
Hebdomad. And this took place for the purpose of enlightening and
distinguishing from the different orders of beings, and purifying the
Sonship that had been left behind for conferring benefits on souls, and
the receiving benefits in turn. And they say that themselves are sons,
who are in the world for this cause, that by teaching they may purify
souls, and along with the Sonship may ascend to the Father above, from
whom proceeded the first Sonship. And they allege that the world
endures until the period when all souls may have repaired thither along
with the Sonship. These, however, are the opinions which Basilides, who
detailed them as prodigies, is not ashamed to advance.
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Chapter XI.--Justinus.
But Justinus also himself attempted to establish similar opinions with
these, and expresses himself thus: That there are three unbegotten
principles of the universe, two males and one female. And of the males
one principle is denominated "Good." Now this alone is called after
this mode, and is endued with a foreknowledge of the universe. And the
other is Father of all generated entities, and is devoid of
foreknowledge, and unknown, and invisible, and is called Elohim. The
female principle is devoid of foreknowledge, passionate, with two
minds, and with two bodies, as we have minutely detailed in the
previous discourses concerning this heretic's system. This female
principle, in her upper parts, as far as the groin, is, the Justinians
say, a virgin, whereas from the groin downwards a snake. And such is
denominated Edem and Israel. This heretic alleges that these are the
principles of the universe, from which all things have been produced.
And he asserts that Elohim, without foreknowledge, passed into
inordinate desire for the half virgin, and that having had intercourse
with her, he begot twelve angels; and the names of these he states to
be those already given. And of these the paternal ones are connected
with the father, and the maternal with the mother. And Justinus
maintains that these are (the trees of Paradise), concerning which
Moses has spoken in an allegorical sense the things written in the law.
And Justinus affirms that all things were made by Elohim and Edem. And
(he says) that animals, with the rest of the creatures of this kind,
are from the a part resembling a beast, whereas man from the parts
above the groin. And Edem (is supposed by Justinus) to have deposited
in man himself the soul, which was her own power, (but Elohim the
spirit.) And Justinus alleges that this Elohim, after having learned
his origin, ascended to the Good Being, and deserted Edem. And this
heretic asserts that Edem, enraged on account of such (treatment),
concocted all this plot against the spirit of Elohim which he deposited
in man. And (Justinus informs us) that for this reason the Father sent
Baruch, and issued directions to the prophets, in order that the spirit
of Elohim might be delivered, and that all might be seduced away from
Edem. But (this heretic) alleges that even Hercules was a prophet, and
that he was worsted by Omphale, that is, by Babel; and the Justinians
call the latter Venus. And (they say) that afterwards, in the days of
Herod, Jesus was born son of Mary and Joseph, to whom he alleges Baruch
had spoken. And (Justinus asserts) that Edem plotted against this
(Jesus), but could not deceive him; and for this reason, that she
caused him to be crucified. And the spirit of Jesus, (says Justinus,)
ascended to the Good Being. And (the Justinians maintain) that the
spirits of all who thus obey those silly and futile discourses will be
saved, and that the body and soul of Edem have been left behind. But
the foolish Justinus calls this (Edem) Earth.
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Chapter XII.--The Docetae.
Now the Docetae advance assertions of this description: that the primal
Deity is as a seed of the fig-tree; and that from this proceeded three
AEons as the stem, and the leaves and the fruit; and that these
projected thirty AEons, each (of them) ten; and that they were all
united in decades, but differed only in positions, as some were before
others. And (the Docetae assert) that infinite AEons were indefinitely
projected, and that all these were hermaphrodites. And (they say) that
these AEons formed a design of simultaneously going together into one
AEon, and that from this the intermediate AEon and from the Virgin Mary
they begot a Saviour of all. And this Redeemer was like in every
respect to the first seed of the fig-tree, but inferior in this
respect, from the fact of His having been begotten; for the seed whence
the fig-tree springs is unbegotten. This, then, was the great light of
the AEons--it was entirely radiance--which receives no adornment, and
comprises in itself the forms of all animals. And the Docetae maintain
that this light, on proceeding into the underlying chaos, afforded a
cause (of existence) to the things that were produced, and those
actually existing, and that on coming down from above it impressed on
chaos beneath the forms of everlasting species. For the third AEon,
which had tripled itself, when he perceives that all his characteristic
attributes were forcibly drawn off into the nether darkness, and not
being ignorant both of the terror of darkness and the simplicity of
light, proceeded to create heaven; and after having rendered firm what
intervened, He separated the darkness from the light. As all the
species of the third AEon were, he says, overcome by the darkness, the
figure even of this AEon became a living fire, having been generated by
light. And from this (source), they allege, was generated the Great
Archon, regarding whom Moses converses, saying that He is a fiery Deity
and Demiurge, who also continually alters the forms of all (AEons) into
bodies. And the (Docetae) allege that these are the souls for whose
sake the Saviour was begotten, and that He points out the way through
which the souls will escape that are (now) overpowered (by darkness).
And (the Docetae maintain) that Jesus arrayed Himself in that
only-begotten power, and that for this reason He could not be seen by
any, on account of the excessive magnitude of His glory. And they say
that all the occurrences took place with Him as it has been written in
the Gospels.
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Chapter XIII.--Monoimus.
But the followers of Monoimus the Arabian assert that the originating
principle of the universe is a primal man and son of man; and that, as
Moses states, the things that have been produced were produced not by
the primal man, but by the Son of that primal man, yet not by the
entire Son, but by part of Him. And (Monoimus asserts) that the Son of
man is iota, which stands for ten, the principal number in which is
(inherent) the subsistence of all number (in general, and) through
which every number (in particular) consists, as well as the generation
of the universe, fire, air, water, and earth. But inasmuch as this is
one iota and one tittle, and what is perfect (emanates) from what is
perfect, or, in other words, a tittle flows down from above, containing
all things in itself; (therefore,) whatsoever things also the man
possesses, the Father of the Son of man possesses likewise. Moses,
therefore, says that the world was made in six days, that is, by six
powers, out of which the world was made by the one tittle. For cubes,
and octahedrons, and pyramids, and all figures similar to these, having
equal superficies, out of which consist fire, air, water, and earth,
have been produced from numbers comprehended in that simple tittle of
the iota, which is Son of man. When, therefore, says (Monoimus), Moses
mentions the rod's being brandished for the purpose of bringing the
plagues upon Egypt, he alludes allegorically to the (alterations of
the) world of iota; nor did he frame more than ten plagues. If,
however, says he, you wish to become acquainted with the universe,
search within yourself who is it that says, "My soul, my flesh, and my
mind," and who is it that appropriates each one thing unto himself, as
another (would do) for himself. Understand that this is a perfect one
arising from (one that is) perfect, and that he considers as his own
all so-called nonentities and all entities. These, then, are the
opinions of Monoimus also.
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Chapter XIV.--Tatian.
Tatian, however, similarly with Valentinus and the others, says that
there are certain invisible AEons, and that by some one of these the
world below has been created, and the things existing in it. And he
habituates himself to a very cynical [1050] mode of life, and almost in
nothing differs from Marcion, as appertaining both to his slanders, and
the regulations enacted concerning marriage.
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[1050] The allusion here is to the shamelessness of the Cynics in
regard to sexual intercourse.
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Chapter XV.--Marcion and Cerdo.
But Marcion, of Pontus, and Cerdon, [1051] his preceptor, themselves
also lay down that there are three principles of the universe--good,
just, and matter. Some disciples, however, of these add a fourth,
saying, good, just, evil, and matter. But they all affirm that the good
(Being) has made nothing at all, though some denominate the just one
likewise evil, whereas others that his only title is that of just. And
they allege that (the just Being) made all things out of subjacent
matter, for that he made them not well, but irrationally. For it is
requisite that the things made should be similar to the maker;
wherefore also they thus employ the evangelical parables, saying, "A
good tree cannot bring forth evil fruit," [1052] and the rest of the
passage. Now Marcion alleges that the conceptions badly devised by the
(just one) himself constituted the allusion in this passage. And (he
says) that Christ is the Son of the good Being, and was sent for the
salvation of souls by him whom he styles the inner than. And he asserts
that he appeared as a man though not being a man, and as incarnate
though not being incarnate. And he maintains that his manifestation
was only phantastic, and that he underwent neither generation nor
passion except in appearance. And he will not allow that flesh rises
again; but in affirming marriage to be destruction, he leads his
disciples towards a very cynical life. And by these means he imagines
that he annoys the Creator, if he should abstain from the things that
are made or appointed by Him.
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[1051] The account here given of Cerdon and Marcion does not accurately
correspond with that already furnished by Hippolytus of these heretics.
[1052] Matt. vii. 18.
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Chapter XVI.--Apelles.
But Apelles, a disciple of this heretic, was displeased at the
statements advanced by his preceptor, as we have previously declared,
and by another theory supposed that there are four gods. And the first
of these he alleges to be the "Good Being," whom the prophets did not
know, and Christ to be His Son. And the second God, he affirms to be
the Creator of the universe, and Him he does not wish to be a God. And
the third God, he states to be the fiery one that was manifested; and
the fourth to be an evil one. And Apelles calls these angels; and by
adding (to their number) Christ likewise, he will assert Him to be a
fifth God. But this heretic is in the habit of devoting his attention
to a book which he calls "Revelations" of a certain Philumene, whom he
considers a prophetess. And he affirms that Christ did not receive his
flesh from the Virgin, but from the adjacent substance of the world. In
this manner he composed his treatises against the law and the prophets,
and attempts to abolish them as if they had spoken falsehoods, and had
not known God. And Apelles, similarly with Marcion, affirms that the
different sorts of flesh are destroyed.
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Chapter XVII.--Cerinthus.
Cerinthus, however, himself having been trained in Egypt, determined
that the world was not made by the first God, but by a certain angelic
power. And this power was far separated and distant from that
sovereignty which is above the entire circle of existence, and it knows
not the God (that is) above all things. And he says that Jesus was not
born of a virgin, but that He sprang from Joseph and Mary as their son,
similar to the rest of men; and that He excelled in justice, and
prudence, and understanding above all the rest of mankind. And
Cerinthus maintains that, after Jesus' baptism, Christ came down in the
form of a dove upon Him from the sovereignty that is above the whole
circle of existence, and that then He proceeded to preach the unknown
Father, and to work miracles. And he asserts that, at the conclusion of
the passion, Christ flew away from Jesus, [1053] but that Jesus
suffered, and that Christ remained incapable of suffering, being a
spirit of the Lord.
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[1053] Or, "the Son;" or, "the Son of Mary" (Cruice).
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Chapter XVIII.--The Ebionaeans.
But the Ebionaeans assert that the world is made by the true God, and
they speak of Christ in a similar manner with Cerinthus. They live,
however, in all respects according to the law of Moses, alleging that
they are thus justified.
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Chapter XIX.--Theodotus. [1054]
But Theodotus of Byzantium introduced a heresy of the following
description, alleging that all things were created by the true God;
whereas that Christ, he states, in a manner similar to that advocated
by the Gnostics already mentioned, made His appearance according to
some mode of this description. And Theodotus affirms that Christ is a
man of a kindred nature with all men, but that He surpasses them in
this respect, that, according to the counsel of God, He had been born
of a virgin, and the Holy Ghost had overshadowed His mother. This
heretic, however, maintained that Jesus had not assumed flesh in the
womb of the Virgin, but that afterwards Christ descended upon Jesus at
His baptism in form of a dove. And from this circumstance, the
followers of Theodotus affirm that at first miraculous powers did not
acquire operating energy in the Saviour Himself. Theodotus, however,
determines to deny the divinity of Christ. Now, opinions of this
description were advanced by Theodotus.
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[1054] [Vol. iii. p. 654, this series, where it should have been noted
that the Appendix to Tertullian is supposed by Waterland to be "little
else but an extract from Hippolytus." He pronounces it "ancient and of
good value." See Wordsworth's remarks on the biblidarion, p. 59.]
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Chapter XX.--Melchisedecians.
And others also make all their assertions similarly with those which
have been already specified, introducing one only alteration, viz., in
respect of regarding Melchisedec as a certain power. But they allege
that Melchisedec himself is superior to all powers; and according to
his image, they are desirous of maintaining that Christ likewise is
generated.
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Chapter XXI.--The Phrygians or Montanists.
The Phrygians, however, derive the principles of their heresy from a
certain Montanus, and Priscilla, and Maximilla, and regard these
wretched women as prophetesses, and Montanus as a prophet. In respect,
however, of what appertains to the origin and creation of the universe,
the Phrygians are supposed to express themselves correctly; while in
the tenets which they enunciate respecting Christ, they have not
irrelevantly formed their opinions. But they are seduced into error in
common with the heretics previously alluded to, and devote their
attention to the discourses of these above the Gospels, thus laying
down regulations concerning novel and strange fasts. [1055]
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[1055] The ms. has the obviously corrupt reading paradoseis, which
Duncker alters into paradoxous (strange).
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Chapter XXII.--The Phrygians or Montanists Continued.
But others of them, being attached to the heresy of the Noetians,
entertain similar opinions to those relating to the silly women of the
Phrygians, and to Montanus. As regards, however, the truths
appertaining to the Father of the entire of existing things, they are
guilty of blasphemy, because they assert that He is Son and Father,
visible and invisible, begotten and unbegotten, mortal and immortal.
These have taken occasion from a certain Noetus to put forward their
heresy.
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Chapter XXIII.--Noetus and Callistus.
But in like manner, also, Noetus, being by birth a native of Smyrna,
and a fellow addicted to reckless babbling, as well as crafty withal,
introduced (among us) this heresy which originated from one Epigonus.
It reached Rome, and was adopted by Cleomenes, and so has continued to
this day among his successors. Noetus asserts that there is one Father
and God of the universe, and that He made all things, and was
imperceptible to those that exist when He might so desire. Noetus
maintained that the Father then appeared when He wished; and He is
invisible when He is not seen, but visible when He is seen. And this
heretic also alleges that the Father is unbegotten when He is not
generated, but begotten when He is born of a virgin; as also that He is
not subject to suffering, and is immortal when He does not suffer or
die. When, however, His passion [1056] came upon Him, Noetus allows
that the Father suffers and dies. And the Noetians suppose that this
Father Himself is called Son, (and vice versa,) in reference to the
events which at their own proper periods happen to them severally.
Callistus corroborated the heresy of these Noetians, but we have
already carefully explained the details of his life. And Callistus
himself produced likewise a heresy, and derived its starting-points
from these Noetians,--namely, so far as he acknowledges that there is
one Father and God, viz., the Creator of the universe, and that this
(God) is spoken of, and called by the name of Son, yet that in
substance He is one Spirit. For Spirit, as the Deity, is, he says, not
any being different from the Logos, or the Logos from the Deity;
therefore this one person, (according to Callistus,) is divided
nominally, but substantially not so. He supposes this one Logos to be
God, and affirms that there was in the case of the Word an incarnation.
And he is disposed (to maintain), that He who was seen in the flesh and
was crucified [1057] is Son, but that the Father it is who dwells in
Him. Callistus thus at one time branches off into the opinion of
Noetus, but at another into that of Theodotus, and holds no sure
doctrine. These, then, are the opinions of Callistus.
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[1056] Cruice suggests the addition of the words "and death," in order
to correspond with the remainder of the sentence. The punctuation
followed above is conjectural, but gives substantially the meaning of
the text as settled by Duncker.
[1057] stauroumenon . The ms. reads kratoumenon, which would mean
seized or vanquished. The former yields no meaning, and the latter
conveys an erroneous conception regarding the Blessed Lord, who, in
yielding to suffering and death, showed Himself more than conqueror of
both (John x. 17, 18).
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Chapter XXIV.--Hermogenes.
But one Hermogenes himself also being desirous of saying something,
asserted that God made all things out of matter coeval with Himself,
and subject to His design. For Hermogenes [1058] held it to be an
impossibility that God should make the things that were made, except
out of existent things.
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[1058] Cruice considers that Theodoret has taken his account (Haer.
Fab., i. 19) from this tenth book of The Refutation.
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Chapter XXV.--The Elchasaites.
But certain others, introducing as it were some novel tenet,
appropriated parts of their system from all heresies, and procured a
strange volume, which bore on the title page the name of one Elchasai.
These, in like manner, acknowledge that the principles of the universe
were originated by the Deity. They do not, however, confess that there
is but one Christ, but that there is one that is superior to the rest,
and that He is transfused into many bodies frequently, and was now in
Jesus. And, in like manner, these heretics maintain that at one time
Christ was begotten of God, and at another time became the Spirit, and
at another time was born of a virgin, and at another time not so. And
they affirm that likewise this Jesus afterwards was continually being
transfused into bodies, and was manifested in many (different bodies)
at different times. And they resort to incantations and baptisms in
their confession of elements. And they occupy themselves with bustling
activity in regard of astrological and mathematical science, and of the
arts of sorcery. But also they allege themselves to have powers of
prescience.
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Chapter XXVI.--Jewish Chronology.
...From Haran, a city of Mesopotamia, (Abraham, by the command) [1059]
of God, transfers his residence into the country which is now called
Palestine and Judea, but then the region of Canaan. Now, concerning
this territory, we have in part, but still not negligently, rendered an
account in other discourses. From the circumstance, then, (of this
migration) is traceable the beginning of an increase (of population) in
Judea, which obtained its name from Judah, fourth son of Jacob, whose
name was also called Israel, from the fact that a race of kings would
be descended from him. [1060] Abraham removes from Mesopotamia (when 75
years old, and) when 100 years old he begat Isaac. But Isaac, when 60
years of age, begat Jacob. And Jacob, when 86 years old, begat Levi;
and Levi, at 40 years of age, begat Caath; [1061] and Caath was four
years of age when he went down with Jacob into Egypt. Therefore the
entire period during which Abraham sojourned, and the entire family
descended from him by Isaac, in the country then called Canaanitis, was
215 years. But the father of this Abraham is Thare, [1062] and of this
Thare the father is Nachor, and of this Nachor the father is Serag, and
of this Serag the father is Reu, and of this Reu the father is Peleg,
and of this Peleg [1063] the father is Heber. And so it comes to pass
that the Jews are denominated by the name of Hebrews. In the time of
Phaleg, [1064] however, arose the dispersion of nations. Now these
nations were 72, [1065] corresponding with the number of Abraham's
children. And the names of these nations we have likewise set down in
other books, not even omitting this point in its own proper place. And
the reason of our particularity is our desire to manifest to those who
are of a studious disposition the love which we cherish towards the
Divinity, and the indubitable knowledge respecting the Truth, which in
the course of our labours [1066] we have acquired possession of. But of
this Heber the father is Salah; and of this Salah the father is Cainan;
and of this Cainan the father is Arphaxad, whose father is Shem; and of
this Shem the father is Noah. And in Noah's time there occurred a flood
throughout the entire world, which neither Egyptians, nor Chaldeans,
nor Greeks recollect; for the inundations which took place in the age
of Ogyges and Deucalion prevailed only in the localities where these
dwelt. [1067] There are, then, in the case of these (patriarchs--that
is, from Noah to Heber inclusive)--5 generations, and 495 years. [1068]
This Noah, inasmuch as he was a most religious and God-loving man,
alone, with wife and children, and the three wives of these, escaped
the flood that ensued. And he owed his preservation to an ark; and both
the dimensions and relics of this ark are, as we have explained, shown
to this day in the mountains called Ararat, which are situated in the
direction of the country of the Adiabeni. [1069] It is then possible
for those who are disposed to investigate the subject industriously, to
perceive how clearly has been demonstrated the existence of a nation of
worshippers of the true God, more ancient than all the Chaldeans,
Egyptians, and Greeks. What necessity, however, is there at present to
specify those who, anterior to Noah, were both devout men, and
permitted to hold converse with the true God, inasmuch as, so far as
the subject taken in hand is concerned, this testimony in regard of the
antiquity of the people of God is sufficient?
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[1059] There is here a hiatus, which Abbe Cruice thinks is caused by
those portions of the ms. being lost, in which Hippolytus furnishes his
Summary of the Jewish Sects. The object of introducing these
genealogical and ethnic remarks might at first seem irrelevant; but
they are intended to be subservient to Hippolytus' Demonstration of the
Truth, by proving the superior antiquity, as coming down from Abraham,
of revelation above all pagan philosophy. [See cap. xxvii. infra.] Abbe
Cruice refers us to his work (pp. 72-77), Etudes sur de Nouveaux
Documents Historiques empruntes `a L'Ouvrage des philosophoumena,
Paris, 1853.
[1060] [Vol. ii. p. 306, this series.]
[1061] That is, Kohath (see Gen. xlvi. 11).
[1062] That is, Tera (see Gen. xi. 26).
[1063] Gen. xi. 16.
[1064] [Possibly a physical catastrophe. Gen. x. 25, and 1 Chron. i.
19.]
[1065] The system of seventy-two nations here adopted by Hippolytus is
that advanced by Jewish writers generally, and has been probably
deduced from the tenth chapter of Genesis. Another historian of the
heresies of the Church adopts it--Epiphanius. A chronographer, however,
contemporary with Hippolytus--Julius Africanus--discarded this number,
as is proved by the fragments of his work preserved by Eusebius and
Syncellus.
[1066] The allusion here made constitutes a strong reason for ascribing
The Refutation to Hippolytus, the author of which here states that he
had written a Chronicle. But the fragment in our text corresponds with
a Latin translation of a Chronicon given by Fabricius, and bearing the
name of Hippolytus. The terms in which Hippolytus delivers himself
above imply that he was the inventor of a chronological system, thus
harmonizing with the fact that the Paschal Cycle, though ever so
faulty, was selected out of all his writings for being inscribed on
Hippolytus' statue, dug up on the road to Tivoli a.d. 1551, in the
vicinity of Rome, near the Church of St. Lorenzo. [This modest note is
of no slight importance to the case, as elucidated by Bunsen and
Wordsworth.]
[1067] [Hippolytus does not call in the Greek fables to support the
biblical story; he dismisses them with indifference. Yet the
universality of such traditions is unaccountable save as derived from
the history of Noah.
[1068] Cruice has 435 years.
[1069] [That such relics were exhibited need not be doubted if the
account of Berosus is credited. We may doubt as to their genuineness,
of course.]
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Chapter XXVII.--Jewish Chronology Continued.
But since it does not seem irrational to prove that these nations that
had their attention engrossed with the speculations of philosophy are
of more modern date than those that had habitually worshipped the true
God, [1070] it is reasonable that we should state both whence the
family of these latter originated; and that when they took up their
abode in these countries, they did not receive a name from the actual
localities, but claimed for themselves names from those who were
primarily born, and had inhabited these. Noah had three sons--Shem,
Ham, and Japheth. From these the entire family of man was multiplied,
and every quarter of the earth owes its inhabitants in the first
instance to these. For the word of God to them prevailed, when the Lord
said, "Be fruitful, and multiply, and replenish the earth." So great
efficacy had that one word that from the three sons of Noah are
begotten in the family 72 children,--(viz.,) from Shem, 25; from
Japheth, 15; and from Ham, 32. Unto Ham, however, these 32 children are
born in accordance with previous declarations. And among Ham's
children are: Canaan, [1071] from whom came the Canaanites; Mizraim,
from whom the Egyptians; Cush, from whom the Ethiopians; and Phut, from
whom the Libyans. These, according to the language prevalent among
them, are up to the present day styled by the appellation of their
ancestors; nay, even in the Greek tongue they are called by the names
by which they have been now denominated. But even supposing that
neither these localities had been previously inhabited, nor that it
could be proved that a race of men from the beginning existed there,
nevertheless these sons of Noah, a worshipper of God, are quite
sufficient to prove the point at issue. For it is evident that Noah
himself must have been a disciple of devout people, for which reason he
escaped the tremendous, though transient, threat of water.
How, then, should not the worshippers of the true God be of greater
antiquity than all Chaldeans, Egyptians, and Greeks, for we must bear
in mind that the father of these Gentiles was born from this Japheth,
[1072] and received the name Javan, and became the progenitor of Greeks
and Ionians? Now, if the nations that devoted themselves to questions
concerning philosophy are shown to belong to a period altogether more
recent than the race of the worshippers of God as well as the time of
the deluge, how would not the nations of the barbarians, and as many
tribes as in the world are known and unknown, appear to belong to a
more modern epoch than these? Therefore ye Greeks, Egyptians,
Chaldeans, and the entire race of men, become adepts in this doctrine,
and learn from us, who are the friends of God, what the nature of God
is, and what His well-arranged creation. And we have cultivated this
system, not expressing ourselves in mere pompous language, but
executing our treatises in terms that prove our knowledge of truth and
our practice of good sense, our object being the demonstration of His
Truth. [1073]
__________________________________________________________________
[1070] [See note 4, p. 148, supra.]
[1071] [The only son of Ham who did not go to Africa, vol. iii. p. 3.]
[1072] [The fable of Iapetus cannot be explained away as a
corroboration of the biblical narrative. Hor., Od., i. 3, 27.]
[1073] [Here the Edinburgh has "nature." The context seems to require
the more comprehensive word "Truth."]
__________________________________________________________________
Chapter XXVIII.--The Doctrine of the Truth.
The first and only (one God), [1074] both Creator and Lord of all, had
nothing coeval with Himself; not infinite chaos, nor measureless water,
nor solid earth, nor dense air, not warm fire, nor refined spirit, nor
the azure canopy [1075] of the stupendous firmament. But He was One,
alone in Himself. By an exercise of His will He created things that
are, which antecedently had no existence, except that He willed to make
them. For He is fully acquainted with whatever is about to take place,
for foreknowledge also is present to Him. The different principles,
however, of what will come into existence, He first fabricated, viz.,
fire and spirit, water and earth, from which diverse elements He
proceeded to form His own creation. And some objects He formed of one
essence, but others He compounded from two, and others from three, and
others from four. And those formed of one substance were immortal, for
in their case dissolution does not follow, for what is one will never
be dissolved. Those, on the other hand, which are formed out of two, or
three, or four substances, are dissoluble; wherefore also are they
named mortal. For this has been denominated death; namely, the
dissolution of substances connected. I now therefore think that I have
sufficiently answered those endued with a sound mind, who, if they are
desirous of additional instruction, and are disposed accurately to
investigate the substances of these things, and the causes of the
entire creation, will become acquainted with these points should they
peruse a work of ours comprised (under the title), Concerning the
Substance of the Universe. [1076] I consider, however, that at present
it is enough to elucidate those causes of which the Greeks, not being
aware, glorified, in pompous phraseology, the parts of creation, while
they remained ignorant of the Creator. And from these the heresiarchs
have taken occasion, and have transformed the statements previously
made by those Greeks into similar doctrines, and thus have framed
ridiculous heresies.
__________________________________________________________________
[1074] The margin of the ms. has the words "Origen and Origen's
opinion." This seemed to confirm the criticism which ascribes The
Refutation to Origin. But even supposing Origen not the author, the
copyer of the ms. might have written Origen's name on the margin, as
indicating the transcriber's opinion concerning the coincidence of
creed between Origen and the author of The Refutation. The fact,
however, is that the doctrine of eternal punishment, asserted in the
concluding chapter of The Refutation, was actually controverted by
Origen. See translator's Introductory Notice. [See also Wordsworth (a
lucid exposition), p. 20, etc., and infra, cap. xxix. note 5.]
[1075] orophen (Scott). The ms. has morphen.
[1076] Here we have another reference intimately bearing on the
authorship of The Refutation. What follows corresponds with a fragment
having a similar title to that stated above, first published by Le
Moyne, and inserted in Fabricius (i. pp. 220-222) as the work of
Hippolytus. Photius mentions this work, and gives an extract from it
corresponding with what is furnished by Hippolytus. Photius, however,
mentions that the book On the Substance of the Universe was said to be
written by Josephus, but discovers in marginal notes the ascription of
it to Caius. But Caius cannot be the writer, since Photius states that
the author of The Labyrinth affirmed that he had written On the
Substance of the Universe. Now Hippolytus informs us that he is author
of The Labyrinth. Hippolytus thus refers to three of his works in The
Refutation: (1) heterai bibloi, i.e., on Chronology; (2) Concerning the
Substance of the Universe; (3) Little Labyrinth. Except Hippolytus and
Photius refer to different works in speaking of The Labyrinth, the
foregoing settles the question of the authorship of The Refutation.
[See the case of Caius stated, Wordsworth, cap. iv. p. 27, etc.]
__________________________________________________________________
Chapter XXIX.--The Doctrine of the Truth Continued.
Therefore this solitary and supreme Deity, by an exercise of
reflection, brought forth the Logos first; not the word in the sense of
being articulated by voice, but as a ratiocination of the universe,
conceived and residing in the divine mind. Him alone He produced from
existing things; for the Father Himself constituted existence, and the
being born from Him was the cause of all things that are produced.
[1077] The Logos was in the Father Himself, bearing the will of His
progenitor, and not being unacquainted with the mind of the Father. For
simultaneously [1078] with His procession from His Progenitor, inasmuch
as He is this Progenitor's first-born, He has, as a voice in Himself,
the ideas conceived in the Father. And so it was, that when the Father
ordered the world to come into existence, the Logos one by one
completed each object of creation, thus pleasing God. And some things
which multiply by generation [1079] He formed male and female; but
whatsoever beings were designed for service and ministration He made
either male, or not requiring females, or neither male nor female. For
even the primary substances of these, which were formed out of
nonentities, viz., fire and spirit, water and earth, are neither male
nor female; nor could male or female proceed from any one of these,
were it not that God, who is the source of all authority, wished that
the Logos might render assistance [1080] in accomplishing a production
of this kind. I confess that angels are of fire, and I maintain that
female spirits are not present with them. And I am of opinion that sun
and moon and stars, in like manner, are produced from fire and spirit,
and are neither male nor female. And the will of the Creator is, that
swimming and winged animals are from water, male and female. For so
God, whose will it was, ordered that there should exist a moist
substance, endued with productive power. And in like manner God
commanded, that from earth should arise reptiles and beasts, as well
males and females of all sorts of animals; for so the nature of the
things produced admitted. For as many things as He willed, God made
from time to time. These things He created through the Logos, it not
being possible for things to be generated otherwise than as they were
produced. But when, according as He willed, He also formed (objects),
He called them by names, and thus notified His creative effort. [1081]
And making these, He formed the ruler of all, and fashioned him out of
all composite substances. [1082] The Creator did not wish to make him a
god, and failed in His aim; nor an angel,--be not deceived,--but a man.
For if He had willed to make thee a god, He could have done so. Thou
hast the example of the Logos. His will, however, was, that you should
be a man, and He has made thee a man. But if thou art desirous of also
becoming a god, obey Him that has created thee, and resist not now, in
order that, being found faithful in that which is small, you may be
enabled to have entrusted to you also that which is great. [1083]
The Logos alone of this God is from God himself; wherefore also the
Logos is God, being the substance of God. [1084] Now the world was made
from nothing; wherefore it is not God; as also because this world
admits of dissolution whenever the Creator so wishes it. But God, who
created it, did not, nor does not, make evil. He makes what is glorious
and excellent; for He who makes it is good. Now man, that was brought
into existence, was a creature endued with a capacity of
self-determination, [1085] yet not possessing a sovereign intellect,
[1086] nor holding sway over all things by reflection, and authority,
and power, but a slave to his passions, and comprising all sorts of
contrarieties in himself. But man, from the fact of his possessing a
capacity of self-determination, brings forth what is evil, [1087] that
is, accidentally; which evil is not consummated except you actually
commit some piece of wickedness. For it is in regard of our desiring
anything that is wicked, or our meditating upon it, that what is evil
is so denominated. Evil had no existence from the beginning, but came
into being subsequently. [1088] Since man has free will, a law has been
defined for his guidance by the Deity, not without answering a good
purpose. For if man did not possess the power to will and not to will,
why should a law be established? For a law will not be laid down for an
animal devoid of reason, but a bridle and a whip; [1089] whereas to man
has been given a precept and penalty to perform, or for not carrying
into execution what has been enjoined. For man thus constituted has a
law been enacted by just men in primitive ages. Nearer our own day was
there established a law, full of gravity and justice, by Moses, to whom
allusion has been already made, a devout man, and one beloved of God.
Now the Logos of God controls all these; the first begotten Child of
the Father, the voice of the Dawn antecedent to the Morning Star.
[1090] Afterwards just men were born, friends of God; and these have
been styled prophets, [1091] on account of their foreshowing future
events. And the word of prophecy [1092] was committed unto them, not
for one age only; but also the utterances of events predicted
throughout all generations, were vouchsafed in perfect clearness. And
this, too, not at the time merely when seers furnished a reply to those
present; [1093] but also events that would happen throughout all ages,
have been manifested beforehand; because, in speaking of incidents gone
by, the prophets brought them back to the recollection of humanity;
whereas, in showing forth present occurrences, they endeavoured to
persuade men not to be remiss; while, by foretelling future events,
they have rendered each one of us terrified on beholding events that
had been predicted long before, and on expecting likewise those events
predicted as still future. Such is our faith, O all ye men,--ours, I
say, who are not persuaded by empty expressions, nor caught away by
sudden impulses of the heart, nor beguiled by the plausibility of
eloquent discourses, yet who do not refuse to obey words that have been
uttered by divine power. And these injunctions has God given to the
Word. But the Word, by declaring them, promulgated the divine
commandments, thereby turning man from disobedience, not bringing him
into servitude by force of necessity, but summoning him to liberty
through a choice involving spontaneity.
This Logos the Father in the latter days sent forth, no longer to speak
by a prophet, and not wishing that the Word, being obscurely
proclaimed, should be made the subject of mere conjecture, but that He
should be manifested, so that we could see Him with our own eyes. This
Logos, I say, the Father sent forth, in order that the world, on
beholding Him, might reverence Him who was delivering precepts not by
the person of prophets, nor terrifying the soul by an angel, but who
was Himself--He that had spoken--corporally present amongst us. This
Logos we know to have received a body from a virgin, and to have
remodelled the old man [1094] by a new creation. And we believe the
Logos to have passed through every period in this life, in order that
He Himself might serve as a law for every age, [1095] and that, by
being present (amongst) us, He might exhibit His own manhood as an aim
for all men. And that by Himself in person He might prove that God made
nothing evil, and that man possesses the capacity of
self-determination, inasmuch as he is able to will and not to will, and
is endued with power to do both. [1096] This Man we know to have been
made out of the compound of our humanity. For if He were not of the
same nature with ourselves, in vain does He ordain that we should
imitate the Teacher. For if that Man happened to be of a different
substance from us, why does He lay injunctions similar to those He has
received on myself, who am born weak; and how is this the act of one
that is good and just? In order, however, that He might not be supposed
to be different from us, He even underwent toil, and was willing to
endure hunger, and did not refuse to feel thirst, and sunk into the
quietude of slumber. He did not protest against His Passion, but became
obedient unto death, and manifested His resurrection. Now in all these
acts He offered up, as the first-fruits, His own manhood, in order that
thou, when thou art in tribulation, mayest not be disheartened, but,
confessing thyself to be a man (of like nature with the Redeemer),
mayest dwell in expectation of also receiving what the Father has
granted unto this Son. [1097]
__________________________________________________________________
[1077] [Elucidation XVI.]
[1078] This passage is differently rendered, according as we read phone
with Bunsen, or phonen with Dr. Wordsworth. The latter also alters the
reading of the ms. (at the end of the next sentence), apeteleito arekon
Theo, into apetelei to areskon, "he carried into effect what was
pleasing to the Deity."
[1079] Dr. Wordsworth suggests for genesei, epigenesei, i.e., a
continuous series of procreation.
[1080] See Origen, in Joann., tom. ii. sec. 8.
[1081] [Rather, His will.]
[1082] Compare Origen, in Joann., sec. 2, where we have a similar
opinion stated. A certain parallel in this and other portions of
Hippolytus' concluding remarks, induces the transcriber, no doubt, to
write "Origen's opinion" in the margin.
[1083] Matt. xxv. 21, 23; Luke xvi. 10, 11, 12. [Also 2 Pet. i. 4, one
of the king-texts of the inspired oracles.]
[1084] [Nicene doctrine, ruling out all conditions of time from the
idea of the generation of the Logos.]
[1085] autexousios. Hippolytus here follows his master Irenaeus (Haer.,
iv. 9), and in doing so enunciates an opinion, and uses an expression
adopted universally by patristic writers, up to the period of St.
Augustine. This great philosopher and divine, however, shook the entire
fabric of existing theology respecting the will, and started
difficulties, speculative ones at least, which admit of no solution
short of the annihilation of finite thought and volition. See
translator's Treatise on Metaphysics, chap. x. [Also compare Irenaeus,
vol. i. p. 518, and Clement, vol. ii. pp. 319 passim to 525; also vol.
iii. 301, and vol. iv. Tertullian and Origen. See Indexes on
Free-will.]
[1086] Dr. Wordsworth translates the passage thus: "Endued with free
will, but not dominant; having reason, but not able to govern," etc.
[1087] [One of the most pithy of all statements as to the origin of
subjective evil, i.e., evil in humanity.]
[1088] See Origen, in Joann., tom. ii. sec. 7.
[1089] Ps. xxxii. 9.
[1090] Ps. cx. 3; 2 Pet. i. 18, 19.
[1091] In making the Logos a living principle in the prophets, and as
speaking through them to the Church of God in all ages, Hippolytus
agrees with Origen. This constitutes another reason for the marginal
note "Origen's opinion," already mentioned. (See Origen, Peri 'Archon,
i. 1.)
[1092] Hippolytus expresses similar opinions respecting the economy of
the prophets, in his work, De Antichristo, sec. 2.
[1093] Hippolytus here compares the ancient prophets with the oracles
of the Gentiles. The heathen seers did not give forth their
vaticinations spontaneously, but furnished responses to those only who
made inquiries after them, says Dr. Wordsworth.
[1094] pephurakota. This is the reading adopted by Cruice and
Wordsworth. The translator has followed Cruice's rendering, refinxisse,
while Dr. Wordsworth construes the word "fashioned." The latter is
more literal, as phurao means to knead, though the sense imparted to it
by Cruice would seem more coincident with the scriptural account (1
Cor. v. 7; 2 Cor. v. 17; Gal. vi. 15). Bunsen does not alter
pephorekota , the reading of the ms., and translates it, "to have put
on the old man through a new formation." Sauppe reads pephurekota. See
Hippolytus, De Antichristo, sec. 26, in Danielem (p. 205, Mai); and
Irenaeus, v. 6.
[1095] [See Irenaeus (a very beautiful passage), vol. i. p. 391.]
[1096] [See vol. iv. pp. 255 and 383.]
[1097] This is the reading adopted by Cruice and Bunsen. Dr. Wordsworth
translates the passage thus: "acknowledging thyself a man of like
nature with Christ, and thou also waiting for the appearance of what
thou gavest Him." The source of consolation to man which Hippolytus,
according to Dr. Wordsworth, is here anxious to indicate, is the
glorification of human nature in the person of the Lord Jesus Christ.
Dr. Wordsworth therefore objects to Bunsen's rendering, as it gives to
the passage a meaning different from this.
__________________________________________________________________
Chapter XXX.--The Author's Concluding Address.
Such is the true doctrine in regard of the divine nature, O ye men,
Greeks and Barbarians, Chaldeans and Assyrians, Egyptians and Libyans,
Indians and Ethiopians, Celts, and ye Latins, who lead armies, and all
ye that inhabit Europe, and Asia, and Libya. [1098] And to you I am
become an adviser, inasmuch as I am a disciple of the benevolent Logos,
and hence humane, in order that you may hasten and by us may be taught
who the true God is, and what is His well-ordered creation. Do not
devote your attention to the fallacies of artificial discourses, nor
the vain promises of plagiarizing heretics, [1099] but to the venerable
simplicity of unassuming truth. And by means of this knowledge you
shall escape the approaching threat of the fire of judgment, and the
rayless scenery of gloomy Tartarus, [1100] where never shines a beam
from the irradiating voice of the Word!
You shall escape the boiling flood of hell's [1101] eternal lake of
fire and the eye ever fixed in menacing glare of fallen angels chained
in Tartarus as punishment for their sins; and you shall escape the worm
that ceaselessly coils for food around the body whose scum [1102] has
bred it. Now such (torments) as these shalt thou avoid by being
instructed in a knowledge of the true God. And thou shalt possess an
immortal body, even one placed beyond the possibility of corruption,
just like the soul. And thou shalt receive the kingdom of heaven, thou
who, whilst thou didst sojourn in this life, didst know the Celestial
King. And thou shalt be a companion of the Deity, and a co-heir with
Christ, no longer enslaved by lusts or passions, and never again wasted
by disease. For thou hast become God: [1103] for whatever sufferings
thou didst undergo while being a man, these He gave to thee, because
thou wast of mortal mould, but whatever it is consistent with God to
impart, these God has promised to bestow upon thee, because thou hast
been deified, and begotten unto immortality. [1104] This constitutes
the import of the proverb, "Know thyself;" i.e., discover God within
thyself, for He has formed thee after His own image. For with the
knowledge of self is conjoined the being an object of God's knowledge,
for thou art called by the Deity Himself. Be not therefore inflamed, O
ye men, with enmity one towards another, nor hesitate to retrace [1105]
with all speed your steps. For Christ is the God above all, and He has
arranged to wash away sin from human beings, [1106] rendering
regenerate the old man. And God called man His likeness from the
beginning, and has evinced in a figure His love towards thee. And
provided thou obeyest His solemn injunctions, and becomest a faithful
follower of Him who is good, thou shalt resemble Him, inasmuch as thou
shalt have honour conferred upon thee by Him. For the Deity, (by
condescension,) does not diminish aught of the divinity of His divine
[1107] perfection; having made thee even God unto His glory! [1108]
__________________________________________________________________
[1098] [The translator's excessive interpolations sometimes needlessly
dilute the terse characteristics of the author. Thus, with confusing
brackets, the Edinburgh reads: "who so often lead your armies to
victory." This is not Hippolytus, and, in such instances, I feel bound
to reduce a plethoric text.]
[1099] [Here the practical idea of the Philosophumena comes out; and
compare vol. iv. pp. 469 and 570.]
[1100] Dr. Wordsworth justifies Hippolytus' use of the pagan word
"Tartarus," by citing the passage (2 Pet. ii. 4), "For if God spared
not the angels that sinned, but cast them down to hell, and delivered
them into chains of darkness (seirais zophou tartarosas), to be
reserved unto judgment," etc. [Elucidation XVII. and vol. iv. 140.]
[1101] Schneidewin suggests a comparison of this passage with
Hippolytus' fragment, Against Plato, concerning the Cause of the
Universe (p. 220, ed. Fabricii; p. 68, ed. de Lagarde).
[1102] The different renderings of this passage, according to different
readings, are as follow: "And the worm the scum of the body, turning to
the Body that foamed it forth as to that which nourisheth it"
(Wordsworth). "The worm which winds itself without rest round the
mouldering body, to feed upon it" (Bunsen and Scott). "The worm
wriggling as over the filth of the (putrescent) flesh towards the
exhaling body" (Roeper). "The worm turning itself towards the
substance of the body, towards, (I say,) the exhalations of the
decaying frame, as to food" (Schneidewin). The words chiefly altered
are: apousian, into (1) ep' ousian, (2) ep' alousia (3) apaustos; and
epistrephomenon into (1) epistrephon, (2) epi trophen.
[1103] [This startling expression is justified by such texts as 2 Pet.
i. 4 compared with John xvii. 22, 23, and Rev. iii. 21. Thus, Christ
overrules the Tempter (Gen. iii. 5), and gives more than was offered by
the "Father of Lies."]
[1104] [Compare John x. 34 with Rev. v. 10. Kings of the earth may be
called "gods," in a sense; ergo, etc.]
[1105] Bunsen translates thus: "Doubt not that you will exist again," a
rendering which Dr. Wordsworth controverts in favour of the one adopted
above.
[1106] Bunsen translates thus: "For Christ is He whom the God of all
has ordered to wash away the sins," etc. Dr. Wordsworth severely
censures this rendering in a lengthened note.
[1107] ptocheuei. Bunsen translates, "for God acts the beggar towards
thee," which is literal, though rather unintelligible. Dr. Wordsworth
renders the word thus: "God has a longing for thee."
[1108] Hippolytus, by his argument, recognises the duty not merely of
overthrowing error but substantiating truth, or in other words, the
negative and positive aspect of theology. His brief statement (chap.
xxviii.-xxx.) in the latter department, along with being eminently
reflective, constitutes a noble specimen of patristic eloquence. [This
is most just: and it must be observed, that having summed up his
argument against the heresies derived from carnal and inferior sources,
and shown the primal truth, he advances (in chap. xxviii.) to the
Nicene position, and proves himself one of the witnesses on whose
traditive testimony that sublime formulary was given to the whole
Church as the ktema es aei of Christendom,--a formal countersign of
apostolic doctrine.]
__________________________________________________________________
__________________________________________________________________
Elucidations.
------------------------
I.
(Who first propounded these heresies, p. 11.)
Hippolytus seems to me to have felt the perils to the pure Gospel of
many admissions made by Clement and other Alexandrian doctors as to the
merits of some of the philosophers of the Gentiles. Very gently, but
with prescient genius, he adopts this plan of tracing the origin and
all the force of heresies to "philosophy falsely so called." The
existence of this "cloud of locusts" is (1) evidence of the antagonism
of Satan; (2) of the prophetic spirit of the apostles; (3) of the
tremendous ferment produced by the Gospel leaven as soon as it was hid
in the "three measures of meal" by "the Elect Lady," the Ecclesia Dei;
(4) of the fidelity of the witnesses,--that grand, heroic glory of the
Ante-Nicene Fathers,--who never suffered these heresies to be mistaken
for the faith, or to corrupt the Scriptures; and (5) finally of the
power of the Holy Spirit, who gave them victory over errors, and
enabled them to define truth in all the crystalline beauty of that
"Mountain of Light," that true Koh-i-noor, the Nicene Symbol. Thus,
also, Christ's promises were fulfilled.
II.
(Caulacau, p. 52.)
See Irenaeus, p. 350, vol. i., this series, where I have explained this
jargon of heresy. But I think it worth while to make use here of two
notes on the subject, which I made in 1845, [1109] with little
foresight of these tasks in 1885.
Fleury (tom. ii.) makes this statement: "Les Nicolaites donnaient une
infinite de noms barbares aux princes et aux puissances qu'ils
mettaient en chaque ciel. Ils en nommaient un caulaucauch, abusant d'un
passage d'Isaie, ou se lisent ces mots hebreux: cau-la-cau, cau-la-cau,
pour representer l'insolence avec laquelle les impies se moquaient du
prophete, en repetant plusieurs fois quelques-unes de ses paroles."
Compare Guerricus, thus: "Vox illa taedii et desperationis, quae apud
Isaiam (xxviii. 13) legitur, quia, viz., moram faciente Domino,
frequentibus nuntiis ejus increduli et illusores insultare videntur:
manda remanda," etc. See the spurious Bernardina, "de Adventu Dom.,
serm. i.," S. Bernard., opp. Paris (ed. Mabillon), vol. ii. p. 1799.
III.
(The Phrygians call Papa, p. 54.)
Hippolytus had little idea, when he wrote this, what the word Papa was
destined to signify in mediaeval Rome. The Abba of Holy Writ has its
equivalent in many Oriental languages, as well as in the Greek and
Latin, through which it has passed into all the dialects of Europe. It
was originally given to all presbyters, as implied in their name of
elders, and was a title of humility when it became peculiar to the
bishops, as (1 Pet. v. 3) non Domini sed patres. St. Paul (1 Cor. iv.
15) shows that "in Christ"--that is, under Him--we may have such
"fathers;" and thus, while he indicates the true sense of the precept,
he leads us to recognise a prophetic force and admonition in our
Saviour's words (Matt. xxiii.), "Call no man your father upon the
earth." Thus interpreted, these words seem to be a warning against the
sense to which this name, Papa, became, long afterwards, restricted, in
Western Europe: Notre St. Pere, le Pape, as they say in France. This
was done by the decree of the ambitious Hildebrand, Gregory VII. (who
died a.d. 1085), when, in a synod held at Rome, he defined that "the
title Pope should be peculiar to one only in the Christian world." The
Easterns, of course, never paid any respect to this novelty and
dictation, and to this day their patriarchs are popes; and not only so,
for the parish priests of the Greek churches are called by the same
name. I was once cordially invited to take a repast "with the pope," on
visiting a Greek church on the shores of the Adriatic. It is said,
however, that a distinction is made between the words papas and papas;
the latter being peculiar to inferiors, according to the refinements of
Goar, a Western critic. Valeat quantum. But I must here note, that as
"words are things," and as infinite damage has been done to history and
to Christian truth by tolerating this empiricism of Rome, I have
restored scientific accuracy, in this series, whenever reference is
made to the primitive bishops of Rome, who were no more "Popes" than
Cincinnatus was an emperor. It is time that theological science should
accept, like other sciences, the language of truth and the terminology
of demonstrated fact. The early bishops of Rome were geographically
important, and were honoured as sitting in the only apostolic see of
the West; but they were almost inconsiderable in the structural work of
the ante-Nicene ages, and have left no appreciable impress on its
theology. After the Council of Nice they were recognised as patriarchs,
though equals among brethren, and nothing more. The ambition of
Boniface III. led him to name himself "universal bishop." This was at
first a mere name "of intolerable pride," as his predecessor Gregory
had called it, but Nicholas I. (a.d. 858) tried to make it real, and,
by means of the false decretals, created himself the first "Pope" in
the modern sense, imposing his despotism on the West, and identifying
it with the polity of Western churches, which alone submitted to it.
Thus, it was never Catholic, and came into existence only by nullifying
the Nicene Constitutions, and breaking away from Catholic communion
with the parent churches of the East. Compare Casaubon (Exercit., xiv.
p. 280, etc.) in his comments on Baronius. I have thus stated with
scientific precision what all candid critics and historians, even the
Gallicans included, enable us to prove. Why, then, keep up the language
of fiction and imposture, [1110] so confusing to young students? I
believe the youthful Oxonians whom our modern Tertullian carried with
him into the papal schism, could never have been made dupes but for the
persistent empiricism of orthodox writers who practically adopt in
words what they refute in argument, calling all bishops of Rome
"Popes," and even including St. Peter's blessed name in this fallacious
designation. [1111] In this series I adhere to the logic of facts,
calling (1) all the bishops of Rome from Linus to Sylvester simply
bishops; and (2) all their successors to Nicholas I. "patriarchs" under
the Nicene Constitutions, which they professed to honour, though, after
Gregory the Great, they were ever vying with Constantinople to make
themselves greater. (3) Nicholas, who trampled on the Nicene
Constitutions, and made the false decretals the canon law of the
Western churches, was therefore the first "Pope" who answers to the
Tridentine definitions. Even these, however, were never able to make
dogmatic [1112] the claim of "supremacy," which was first done by Pius
IX. in our days. A canonical Primacy is one thing: a self-asserted
Supremacy is quite another, as the French doctors have abundantly
demonstrated.
IV.
(Contemporaneous heresy, p. 125.)
Here begins that "duplicating of our knowledge" of primitive Rome of
which Bunsen speaks so justly. A thorough mastery of this book will
prepare us to understand the great Cyprian in all his relations with
the Roman Province, and not less to comprehend the affairs of Novatian.
Bunsen, with all respect, does not comprehend the primitive system, and
reads it backward, from the modern system, which travesties antiquity
even in its apparent conformities. These conformities are only the
borrowing of old names for new contrivances. Thus, he reads the
cardinals of the eleventh century into the simple presbytery of
comprovincial bishops of the third century, [1113] just as he elsewhere
lugs in the Ave Maria of modern Italy to expound the Evening Hymn to
the Trinity. [1114] In a professed Romanist, like De Maistre, this
would be resented as jugglery. But let us come to facts. Bunsen's
preliminary remarks [1115] are excellent. But when he comes to note an
"exceptional system" in the Roman "presbytery," he certainly confuses
all things. Let us recur to Tertullian. [1116] See how much was already
established in his day, which the Council of Nicaea recognised a
century later as (ta archaia ethe) old primitive institutions. In all
things the Greek churches were the exemplar and the model for other
churches to follow. "Throughout the provinces of Greece," he says,
"there are held, in definite localities, those councils," etc. "If we
also, in our diverse provinces, observe," etc. Now, these councils, or
"meetings," in spite of the emperors or the senate who issued mandates
against them, as appears from the same passage, were, in the Roman
Province, made up of the comprovincial bishops: and their gatherings
seem to have been called "the Roman presbytery;" for, as is evident,
the bishops and elders were alike called "presbyters," the word being
as common to both orders as the word pastors or clergymen in our days.
According to the thirty-fourth of the "Canons Apostolical," as Bunsen
remarks, "the bishops of the suburban towns, including Portus, also
formed at that time an integral part of the Roman presbytery." This
word also refers to all the presbyters of the diocese of Rome itself;
and I doubt not originally the laity had their place, as they did in
Carthage: "the apostles, elders, and brethren" being the formula of
Scripture; or, "with the whole Church," which includes them,--omni
plebe adstante. [1117] Now, all this accounts, as Bunsen justly
observes, for the fact that one of the "presbytery" should be thus
repeatedly called presbyter and "at the same time have the charge of
the church at Portus, for which (office) there was no other title than
the old one of bishop; for such was the title of every man who presided
over the congregation in any city,--at Ostia, at Tusculum, or in the
other suburban cities.
Now let us turn to the thirty-fourth [1118] "Apostolical Canon" (so
called), and note as follows: "It is necessary that the bishops of
every nation should know who is chief among them, and should recognise
him as their head by doing nothing of great moment without his consent;
and that each of them should do such things only as pertain to his own
parish and the districts under him. And neither let him do any thing
without the consent of all, for thus shall there be unity of heart, and
thus shall God be glorified through our Lord Jesus Christ." I do not
pause to expound this word parish, for I am elucidating Hippolytus by
Bunsen's aid, and do not intend to interpolate my own theory of the
primitive episcopate.
Let the "Apostolical Constitutions" go for what they are worth: [1119]
I refer to them only under lead of Dr. Bunsen. But now turn to the
Nicene Council (Canon VI.) as follows: "Let the ancient customs prevail
in Egypt, Libya, and Pentapolis, so that the Bishop of Alexandria have
jurisdiction in all these provinces, since the like is customary in
Rome also. Likewise in Antioch and the other provinces, let the
churches retain their privileges." Here the Province of Rome is
recognised as an ancient institution, while its jurisdiction and
privileges are equalized with those of other churches. Now, Rufinus,
interpreting this canon, says it means, "the ancient custom of
Alexandria and Rome shall still be observed; that the one shall have
the care or government of the Egyptian, and the other that of the
suburbicary churches." Bunsen refers us to Bingham, and from him we
learn that the suburbicary region, as known to the Roman magistrates,
included only "a hundred miles about Rome." [1120] This seems to have
been canonically extended even to Sicily on the south, but certainly
not to Milan on the north. Suffice it, Hippolytus was one of those
suburbicarian bishops who sat in the Provincial Council of Rome;
without consent of which the Bishop of Rome could not, canonically, do
anything of importance, as the canon above cited ordains. Such are the
facts necessary to a comprehension of conflicts excited by "the
contemporaneous heresy," here noted.
V.
(Affairs of the Church, p. 125.)
"Zephyrinus imagines that he administers the affairs of the Church--an
uninformed and shamefully corrupt man." This word imagines is common
with Hippolytus in like cases, and Dr. Wordsworth gives an ingenious
explanation of this usage. But it seems to me to be based upon the
relations of Hippolytus as one of the synod or "presbytery," without
consent of which the bishop could do nothing important. Zephyrinus, on
the contrary, imagined himself competent to decide as to the orthodoxy
of a tenet or of a teacher, without his comprovincials. This, too,
relieves our author from the charge of egotism when he exults in the
defeat of such a bishop. [1121] He says, it is true, "Callistus threw
off Sabellius through fear of me," and we may readily believe that; but
he certainly means to give honour to others in the Province when he
says, "We resisted Zephyrinus and Callistus;" "We nearly converted
Sabellius;" "All were carried away by the hypocrisy of Callistus,
except ourselves." This man cried out to his episcopal brethren, "Ye
are Ditheists," apparently in open council. His council prevailed over
him by the wise leadership of Hippolytus, however; and he says of the
two guilty bishops, "Never, at any time, have we been guilty of
collusion with them." They only imagined, therefore, that they were
managing the "affairs of the Church." The fidelity of their
comprovincials preserved the faith of the Apostles in apostolic Rome.
VI.
(We offered them opposition, p. 125.)
Here we see that Hippolytus had no idea of the sense some put upon the
convenire of his master Irenaeus. [1122] It was not "necessary" for
them to conform their doctrines to that of the Bishop of Rome,
evidently; nor to "the Church of Rome" as represented by him. To the
church which presided over a province, indeed, recourse was to be had
by all belonging to that province; but it is our author's grateful
testimony, that to the council of comprovincials, and not to any one
bishop therein, Rome owed its own adhesion to orthodoxy at this crisis.
All this illustrates the position of Tertullian, who never thinks of
ascribing to Rome any other jurisdiction than that belonging to other
provinces. As seats of testimony, the apostolic sees, indeed, are all
to be honoured. "In Greece, go to Corinth; in Asia Minor, to Ephesus;
if you are adjacent to Italy, you have Rome; whence also (an apostolic)
authority is at hand for us in Africa." Such is his view of
"contemporaneous affairs."
VII.
(Heraclitus the Obscure, p. 126.)
"Well might he weep," says Tayler Lewis, "as Lucian represents him,
over his overflowing universe of perishing phenomena, where nothing
stood;...nothing was fixed, but, as in a mixture, all things were
confounded." He was "the weeping philosopher."
Here let me add Henry Nelson Coleridge's remarks on the Greek seed-plot
of those philosophies which were begotten of the Egyptian mysteries,
and which our author regards as, in turn, engendering "all heresies,"
when once their leaders felt, like Simon Magus, a power in the Gospel
of which they were jealous, and of which they wished to make use
without submitting to its yoke. "Bishop Warburton," says Henry Nelson
Coleridge, "discovered, perhaps, more ingenuity than sound judgment in
his views of the nature of the Greek mysteries; entertaining a general
opinion that their ultimate object was to teach the initiated a pure
theism, and to inculcate the certainty and the importance of a future
state of rewards and punishments. I am led by the arguments of
Villoison and Ste. Croix to doubt the accuracy of this." In short, he
supposes a "pure pantheism," or Spinosism, the substance of their
teaching. [1123]
VIII.
(Imagine themselves to be disciples of Christ, p. 126.)
This and the foregoing chapter offer us a most overwhelming testimony
to the independence of councils. In the late "Council of Sacristans" at
the Vatican, where truth perished, Pius IX. refused to all the bishops
of what he accounted "the Catholic universe" what the seven
suburbicarian bishops were able to enforce as a right, in the primitive
age, against two successive Bishops of Rome, who were patrons of
heresy. These heretical prelates persisted; but the Province remained
in communion with the other apostolic provinces, while rejecting all
communion with them. All this will help us in studying Cyprian's
treatise On Unity, and it justifies his own conduct.
IX.
(The episcopal throne, p. 128.)
The simple primitive cathedra, [1124] of which we may learn something
from the statue of Hippolytus, was, no doubt, "a throne" in the eyes of
an ambitious man. Callistus is here charged, by one who knew him and
his history, with obtaining this position by knavish words and
practices. The question may well arise, in our Christian love for
antiquity, How could such things be, even in the age of martyrdoms? Let
us recollect, that under the good Bishop Pius, when his brother wrote
the Hermas, the peril of wealth and love of money began to be imminent
at Rome. Tertullian testifies to the lax discipline of that see when
he was there. Minucius Felix lets us into the impressions made by the
Roman Christians upon surrounding heathen: they were a set of conies
burrowing in the earth; a "light-shunning people," lurking in the
catacombs. And yet, while this fact shows plainly that good men were
not ambitious to come forth from these places of exile and suffering,
and expose themselves needlessly to death, it leads us to comprehend
how ambitious men, studiosi novarum rerum, could remain above ground,
conforming very little to the discipline of Christ, making friends with
the world, and yet using their nominal religion on the principle that
"gain is godliness." There were some wealthy Christians; there were
others, like Marcia in the palace, sufficiently awakened to perceive
their own wickedness, and anxious to do favours to the persecuted
flock, by way, perhaps, of compounding for sins not renounced. And
when we come to the Epistles of Cyprian, [1125] we shall see what
opportunities were given to desperate men to make themselves a sort of
brokers to the Christian community; for selfish ends helping them in
times of peril, and rendering themselves, to the less conscientious, a
medium for keeping on good terms with the magistrates. Such a character
was Callistus, one of "the grievous wolves" foreseen by St. Paul when
he exhorted his brethren night and day, with tears, to beware of them.
How he made himself Bishop of Rome, the holy Hippolytus sufficiently
explains.
X.
(Unskilled in ecclesiastical definitions, p. 128.)
It has been sufficiently demonstrated by the learned Doellinger, than
whom a more competent and qualified witness could not be named, that
the late pontiff, Pius IX., was in this respect, as a bishop, very much
like Callistus. Moreover, his chief adviser and prime minister,
Antonelli, was notoriously Callistus over again; standing towards him
in the same relations which Callistus bore to Zephyrinus. Yet, by the
bull Ineffabilis, that pontiff has retrospectively clothed the
definitions of Zephyrinus and Callistus with infallibility; thus making
himself also a partaker in their heresies, and exposing himself to the
anathemas with which the Catholic councils overwhelmed his predecessor
Honorius and others. That at such a crisis the testimony of Hippolytus
should come to light, and supply a reductio ad absurdum to the late
papal definitions, may well excite such a recognition of divine
providence as Dr. Bunsen repeatedly suggests.
XI.
(All consented--we did not, p. 128.)
The Edinburgh editor supposes that the use of the plural we, in this
place, is the official plural of a bishop. It has been already
explained, however, that he is speaking of the provincial bishops with
whom he withstood Callistus when the plebs were carried away by his
hypocrisy. In England, bishops in certain cases, are a "corporation
sole;" and, as such, the plural is legal phraseology. All bishops,
however, use the plural in certain documents, as identifying themselves
with the universal episcopate, on the Cyprianic principle--Episcopatus
unus est, etc.
In Acts v. 13 is a passage which may be somewhat explained, perhaps, by
this: "All consented...we did not." The plebs joined themselves to the
apostles; "but of the rest durst no man join himself to them: howbeit,
the plebs magnified them, and believers were added," etc. "The rest"
(ton de loipon) here means the priests, the Pharisees, and Sadducees,
the classes who were not the plebs, as appears by what immediately
follows. [1126]
XII.
(Our condemnatory sentence, p. 131.)
Again: Hippolytus refers to the action of the suburbicarian bishops in
provincial council. And here is the place to express dissatisfaction
with the apologetic tone of some writers, who seem to think Hippolytus
too severe, etc. As if, in dealing with such "wolves in sheep's
clothing," this faithful leader could show himself a true shepherd
without emphasis and words of abhorrence. Hippolytus has left to the
Church the impress of his character [1127] as "superlatively sweet and
amiable." Such was St. John, the beloved disciple; but he was not less
a "son of thunder." Our Divine Master was "the Lamb," and "the Lion;"
the author of the Beatitudes, and the author of those terrific woes;
the "meek and gentle friend of publicans and sinners," and the "lash of
small cords" upon the backs of those who made His Father's house a "den
of thieves." Such was Chrysostom, such was Athanasius, such was St.
Paul, and such have ever been the noblest of mankind; tender and
considerate, gentle and full of compassion; but not less resolute, in
the crises of history, in withstanding iniquity in the persons of
arch-enemies of truth, and setting the brand upon their foreheads. Good
men, who hate strife, and love study and quiet, and to be friendly with
others; men who never permit themselves to indulge a personal enmity,
or to resent a personal affront; men who forgive injuries to the last
farthing when they only are concerned,--may yet crucify their natures
in withstanding evil when they are protecting Christ's flock, or
fulfilling the command to "contend earnestly for the faith once
delivered to the saints." What the Christian Church owes to the loving
spirit of Hippolytus in the awful emergencies of his times, protecting
the poor sheep, and grappling with wolves for their sake, the Last Day
will fully declare. But let us who know nothing of such warfare concede
nothing, in judging of his spirit, to the spirit of our unbelieving
age, which has no censures except for the defenders of truth:--
"Eternal smiles its emptiness betray,
As shallow streams run dimpling all the way."
Bon Dieu, bon diable, as the French say, is the creed of the times.
Every one who insults the faith of Christians, who betrays truths he
was sworn to defend, who washes his hands but then gives Christ over to
be crucified, must be treated with especial favour. Christ is good: so
is Pilate; and Judas must not be censured. My soul be with Hippolytus
when the great Judge holds his assize. His eulogy is in the psalm:
[1128] "Then stood up Phinehas, and executed judgment: and so the
plague was stayed. And that was counted unto him for righteousness unto
all generations, for evermore."
XIII.
(As if he had not sinned, p. 131.)
There is an ambiguity in the facts as given in the Edinburgh edition,
of which it is hard to relieve the text. The word kathistasthai is
rendered to retain (their places) in the first instance, as if the case
were all one with the second instance, where menein is justly rendered
to continue. The second case seems, then, to cover all the ground. What
need to speak of men "twice or thrice married," if a man once married,
after ordination is not to be retained? The word retained is
questionable in the first instance; and I have adopted Wordsworth's
reading, to be enrolled, which is doubtless the sense.
This statement of our author lends apparent countenance to the
antiquity of the "Apostolic Constitutions," so called. Perhaps
Hippolytus really supposed them to be apostolic. By Canon XVII. of that
collection, a man twice married, after baptism cannot be "on the
sacerdotal list at all." By Canon XXVI., an unmarried person once
admitted to the clergy cannot be permitted to marry. These are the two
cases referred to by our author. In the Greek churches this rule holds
to this day; and the Council of Nice refused to prohibit the married
clergy to live in that holy estate, while allowing the traditional
discipline which Hippolytus had in view in speaking of a violation of
the twenty-sixth traditional canon as a sin. As Bingham has remarked,
however, canons of discipline may be relaxed when not resting on
fundamental and scriptural laws.
XIV.
(Attempt to call themselves a Catholic Church, p. 131.)
The Callistians, it seems, became a heretical sect, and yet presumed to
call themselves a "Catholic Church." Yet this sect, while Callistus
lived, was in full communion with the Bishop of Rome. Such communion,
then, was no test of Catholicity. Observe the enormous crimes of which
this lawless one was guilty; he seems to antedate the age of Theodora's
popes and Marozia's, and what Hippolytus would have said of them is not
doubtful. It is remarkable that he employed St. Paul's expression,
however, ho anomos, [1129] "that wicked" or that "lawless one," seeing,
in such a bishop, what St. Gregory did in another,--"a forerunner of
the Antichrist."
XV.
(Callistians, p. 131.)
Bunsen remarks that Theodoret speaks of this sect [1130] under the head
of the "Noetians." Wordsworth quotes as follows: "Callistus took the
lead in propagating this heresy after Noetus, and devised certain
additions to the impiety of the doctrine." In other words, he was not
merely a heretic, but himself a heresiarch. He gives the whole passage
textually, [1131] and institutes interesting parallelisms between the
Philosophumena and Theodoret, who used our author, and boldly borrowed
from him.
XVI.
(The cause of all things, p. 150.)
When one looks at the infinite variety of opinions, phrases, ideas, and
the like, with which the heresies of three centuries threatened to
obscure, defile, and destroy the revelations of Holy Scripture, who can
but wonder at the miracle of orthodoxy? Note with what fidelity the
good fight of faith was maintained, the depositum preserved, and the
Gospel epitomized at last in the Nicaeno-Constantinopolitan
definitions, which Professor Shedd, as I have previously noted,
declares to be the accepted confession of all the reformed, reputed
orthodox, as well as of Greeks and Latins. Let us not be surprised,
that, during these conflicts, truth on such mysterious subjects was
reflected from good men's minds with slight variations of expression.
Rather behold the miracle of their essential agreement, and of their
entire harmony in the Great Symbol, universally accepted as the
testimony of the ante-Nicene witnesses. The Word was Himself the cause
of all created things; Himself increate; His eternal generation implied
in the eternity of His existence and His distinct personality.
XVII.
(Tartarus, p. 153.)
I am a little surprised at the innocent statement of the learned
translator, that "Dr. Wordsworth justifies Hippolytus' use of this
word." It must have occurred to every student of the Greek Testament
that St. Peter justifies this use in the passage quoted by Wordsworth,
which one would think must be self-suggested to any theologian reading
our author's text. In short, Hippolytus quotes the second Epistle of
St. Peter [1132] (ii. 4) when he uses this otherwise startling word.
Josephus also employs it; [1133] it was familiar to the Jews, and the
apostle had no scruple in adopting a word which proves the Gentile
world acquainted with a Gehenna as well as a Sheol.
XVIII.
(For Christ is the God, p. 153.)
Dr. Wordsworth justly censures Bunsen for his rendering of this
passage, [1134] also for manufacturing for Hippolytus a "Confession of
Faith" out of his tenth book. [1135] I must refer the student to that
all-important chapter in Dr. Wordsworth's work (cap. xi.) on the
"Development of Christian Doctrine." It is masterly, as against Dr.
Newman, as well; and the respectful justice which he renders at the
same time to Dr. Bunsen is worthy of all admiration. Let it be noted,
that, while one must be surprised by the ready command of literary and
theological materials which the learned doctor and chevalier brings
into instantaneous use for his work, it is hardly less surprising, in
spite of all that, that he was willing to throw off his theories and
strictures, without any delay, during the confusions of that memorable
year 1851, when I had the honour of meeting him among London
notabilities. He says to his "dearest friend, Archdeacon Hare,...Dr.
Tregelles informed me last week of the appearance of the work (of
Hippolytus)...I procured a copy in consequence, and perused it as soon
as I could; and I have already arrived at conclusions which seem to me
so evident that I feel no hesitation in expressing them to you at
once." These conclusions were creditable to his acumen and learning in
general; eminently so. But the theories he had so hastily conceived, in
other particulars, crop out in so many crudities of theological
caprice, that nobody should try to study his theoretical opinions
without the aid of that calm reviewal they have received from Dr.
Wordsworth's ripe and sober scholarship and well-balanced intellect.
------------------------
__________________________________________________________________
[1109] I venture to state this to encourage young students to keep pen
in hand in all their researches, and always to make notes.
[1110] Pompey and others were called imperatores before the Caesars,
but who includes them with the Roman emperors?
[1111] How St. Peter would regard it, see 1 Pet. v. 1-3. I am sorry to
find Dr. Schaff, in his useful compilation, History of the Christian
Church, vol. ii. p 166, dropping into the old ruts of fable, after
sufficiently proving just before, what I have maintained. He speaks of
"the insignificance of the first Popes,"--meaning the early Bishops of
Rome, men who minded their own business, but could not have been
"insignificant" had they even imagined themselves "Popes."
[1112] See Bossuet, passim, and all the Gallican doctors down to our
own times. In England the "supremacy" was never acknowledged, nor in
France, until now.
[1113] See his Hippol., vol. i. pp. 209, 311.
[1114] See vol. ii. p. 298, this series.
[1115] p. 207.
[1116] Vol. iv. p 114, Elucidation II., this series.
[1117] Even Quinet notes this. See his Ultramontanism, p. 40, ed. 1845.
[1118] Bunsen gives it as the thirty-fifth, vol. i. p. 311.
[1119] Of which we shall learn in vol. viii., this series.
[1120] See Bingham, book ix. cap. i. sec. 9.
[1121] Wordsworth, chap. viii. p. 93.
[1122] See vol. i. pp. 415, 460, this series.
[1123] Introduction to Greek Classics, p. 228.
[1124] See vol. ii. p. 12, also iv. 210.
[1125] See Treatise on the Lapsed, infra.
[1126] Ver. 17.
[1127] See p. v. supra.
[1128] Ps. cvi. 30-31.
[1129] 2 Thess. ii. 8.
[1130] Bunsen, p. 134; Theodor., tom. iv. pt. i. p. 343, ed. Hal. 1772.
[1131] St. Hippol., p. 315.
[1132] tartarosas, 2 Pet. ii. 4. A sufficient answer to Dr. Bunsen,
vol. iv. p. 33, who says this Epistle was not known to the primitive
Church.
[1133] See Speaker's Comm., ad loc.
[1134] St. Hippol., p. 301, with original text.
[1135] Vol. i. p. 141, etc.
__________________________________________________________________
General Note.
I avail myself of a little spare space to add, from Michelet's friend,
E. Quinet, [1136] the passage to which I have made a reference on p.
156. Let me say, however, that Quinet and Michelet are specimens of
that intellectual revolt against Roman dogma which is all but universal
in Europe in our day, and of which the history of M. Renan is a
melancholy exposition. To Quinet, with all his faults, belongs the
credit of having more thoroughly understood than any theological writer
the absolute revolution created by the Council of Trent; and he justly
remarks that the Jesuits showed their address "in making this
revolution, without anywhere speaking of it." Hence a dull world has
not observed it. Contrasting this pseudo-council with the free
councils of antiquity, M. Quinet says: "The Council of Trent has not
its roots in all nations; it does not assemble about it the
representatives of all nations...omni plebe adstante, according to the
ancient formula...The East and the North are, almost equally, wanting;
and this is why the king of France refused it the title of a council."
He quotes noble passages from Bossuet. [1137]
__________________________________________________________________
[1136] A translation of Quinet, on Ultramontanism, appeared in London
in a semi-infidel series, 1845.
[1137] See pp. 40, 47.
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The Extant Works and Fragments
of
Hippolytus.
[Translated by the Rev. S. D. F. Salmond.]
------------------------
Part I.--Exegetical.
Fragments from Commentaries on Various Books of Scripture.
On the Hexaemeron, [1138] Or Six Days' Work.
Now these things we are under the necessity of setting forth at length,
in order to disprove the supposition of others. For some choose to
maintain that paradise is in heaven, and forms no part of the system of
creation. But since we see with our eyes the rivers that go forth from
it which are open, indeed, even in our day, to the inspection of any
who choose, let every one conclude from this that it did not belong to
heaven, but was in reality planted in the created system. And, in
truth, it is a locality in the east, and a place select.
__________________________________________________________________
[1138] In John Damasc., Sacr. Parall., Works, ii. p. 787. That
Hippolytus wrote on the Hexaemeron is noticed by Eusebius, Hist. Eccl.,
vi. 22, and by Jerome, Syncellus, Honorius, etc.
__________________________________________________________________
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On Genesis. [1139]
Gen. i. 5 And it was evening, and it was morning, one day.
Hippolytus. He did not say [1140] "night and day," but "one day," with
reference to the name of the light. He did not say the "first day;" for
if he had said the "first" day, he would also have had to say that the
"second" day was made. But it was right to speak not of the "first
day," but of "one day," in order that by saying "one," he might show
that it returns on its orbit and, while it remains one, makes up the
week.
Gen. i. 6 And God said, Let there be a firmament in the midst of the
water.
Hipp. On the first day God made what He made out of nothing. But on the
other days He did not make out of nothing, but out of what He had made
on the first day, by moulding it according to His pleasure.
Gen. i. 6, 7. And let it divide between water and water: and it was so.
And God made the firmament; and God divided between the water which was
under the firmament, and the water above the firmament: and it was so.
Hipp. As the excessive volume of water bore along over the face of the
earth, the earth was by reason thereof "invisible" and "formless."
When the Lord of all designed to make the invisible visible, He fixed
then a third part of the waters in the midst; and another third part He
set by itself on high, raising it together with the firmament by His
own power; and the remaining third He left beneath, for the use and
benefit of men. Now at [1141] this point we have an asterisk. The words
are found in the Hebrew, but do not occur in the Septuagint.
Gen. iii. 8 And they heard the voice of the Lord God walking in the
garden at even.
Hipp. Rather they discerned the approach of the Lord by a certain
breeze. As soon, therefore, as they had sinned, God appeared to them,
producing consciousness of their sin, and calling them to repentance.
Gen. xlix. 3 Reuben, my first-born, thou art my strength, and the
first of my children; hard to bear with, and hard and self-willed: thou
hast waxed wanton as water; boil not over. [1142]
Aquila. Reuben, my first-born, thou art my strength, and the sum of my
sorrow: excelling in dignity and excelling in might: thou hast been
insensate as water; excel not. [1143]
Symmachus. Reuben, my first-born, and beginning of my [1144] pain:
above measure grasping, and above measure hot as water, thou shalt not
more excel. [1145]
Hipp. For there was a great display of strength made by God in behalf
of His first-born people from Egypt. For in very many ways was the land
of the Egyptians chastised. That first people of the circumcision is
meant by "my strength, and the first of my children:" even as God gave
the promise to Abraham and to his seed. But "hard to bear with,"
because the people hardened itself against the obedience of God. And
"hard, self-willed," because it was not only hard against the obedience
of God, but also self-willed so as to set upon the Lord. "Thou hast
waxed wanton," because in the instance of our Lord Jesus Christ the
people waxed wanton against the Father. But "boil not over," says the
Spirit, by way of comfort, that it might not, by boiling utterly over,
be spilt abroad,--giving it hope of salvation. For what has boiled over
and been spilt is lost.
Gen. xlix. 4 For thou wentest up to thy father's bed.
Hipp. First he mentions the event,--that in the last days the people
will assault the bed of the Father, that is, the bride, [1146] the
Church, with intent to corrupt her; which thing, indeed, it does even
at this present day, assaulting her by blasphemies.
Gen. xlix. 5. Simeon and Levi, brethren.
Hipp. Since from Simeon sprang the scribes, and from Levi the priests.
For the scribes and priests fulfilled iniquity [1147] of their own
choice, and with one mind they slew the Lord.
Gen. xlix. 5 Simeon and Levi, brethren, fulfilled iniquity of their
own choice. Into their counsel let not my soul enter, and in their
assembly let not my heart contend; for in their anger they slew men,
and in their passion they houghed a bull.
Hipp. This he says regarding the conspiracy into which they were to
enter against the Lord. And that he means this conspiracy, is evident
to us. For the blessed David sings, "Rulers have taken counsel
together against the Lord," [1148] and so forth. And of this conspiracy
the Spirit prophesied, saying, "Let not my soul contend," desiring to
draw them off, if possible, so that that future crime might not happen
through them. "They slew men, and houghed the bull;" by the "strong
bull" he means Christ. And "they houghed," since, when He was suspended
on the tree, they pierced through His sinews. Again, "in their anger
they houghed a bull." And mark the nicety of the expression: for "they
slew men, and houghed a bull." For they killed the saints, and they
remain dead, awaiting the time of the resurrection. But as a young
bull, so to speak, when houghed, sinks down to the ground, such was
Christ in submitting voluntarily to the death of the flesh; but He was
not overcome of death. But though as man He became one of the dead, He
remained alive in the nature of divinity. For Christ is the bull,--an
animal, above all, strong and neat and devoted to sacred use. And the
Son is Lord of all power, who did no sin, but rather offered Himself
for us, a savour of a sweet smell to His God and Father. Therefore let
those hear who houghed this august bull: "Cursed be their anger, for it
was stubborn; and their wrath, for it was hardened." [1149] But this
people of the Jews dared to boast of houghing the bull: "Our hands shed
this." [1150] For this is nothing different, I think, from the word of
folly: "His blood" (be upon us), and so forth. [1151] Moses recalls
[1152] the curse against Levi, or, rather converts it into a blessing,
on account of the subsequent zeal of the tribe, and of Phinehas in
particular, in behalf of God. But that against Simeon he did not
recall. Wherefore it also was fulfilled in deed. [1153] For Simeon did
not obtain an inheritance like the other tribes, for he dwelt in the
midst of Judah. Yet his tribe was preserved, although it was small in
number. [1154]
Gen. xlix. 11 Binding his foal unto the vine, and his ass's colt to the
choice vine,--the tendril of the vine,--he will wash his garment in
wine, and his clothes in the blood of the grape.
Hipp. By the "foal" he means the calling of the Gentiles; by the other,
that of the circumcision: "one ass," moreover, that is to signify that
the two colts are of one faith; in other words, the two callings. And
one colt is bound to the "vine," and the other to the "vine tendril,"
which means that the Church of the Gentiles is bound to the Lord, but
he who is of the circumcision to the oldness of the law. "He will wash
his garment in wine;" that is, by the Holy Spirit and the word of
truth, he will cleanse the flesh, which is meant by the garment. And
"in the blood of the grape," trodden and giving forth blood, which
means the flesh of the Lord, he cleanses the whole calling of the
Gentiles.
Gen. xlix. 12-15 His eyes are gladsome with wine, and his teeth white
as milk. Zabulun shall dwell by the sea, and he shall be by a haven of
ships, and he shall extend to Sidon. Issachar desired the good part,
resting in the midst of the lots. And seeing that rest was good, and
that the land was fat, he set his shoulder to toil, and became a
husbandman.
Hipp. That is, his eyes are brilliant as with the word of truth; for
they regard all who believe upon him. And his teeth are white as
milk;--that denotes the luminous power of his words: for this reason he
calls them white, and compares them to milk, as that which nourishes
the flesh and the soul. And Zabulun is, by interpretation, "fragrance"
and "blessing."
Then, after something from Cyril:--
Hipp. Again, I think, it mystically signifies the [1155] sacraments of
the New Testament of our Saviour; and the words, "his teeth are white
as milk," denote the excellency and purity of the sacramental food. And
again, these words, "his teeth are white as milk," we take in the sense
that His words give light to those who believe on Him.
And in saying, moreover, that Zabulun will dwell by the sea, he speaks
prophetically of his territory as bordering on the sea, and of Israel
as mingling with the Gentiles, the two nations being brought as it were
into one flock. And this is manifest in the Gospel. "The land of
Zabulun, and the land of Nephthalim," etc. And you will mark more fully
the richness of his lot as having both inland territory and seaboard.
"And he is by a haven of ships;" that is, as in a safe anchorage,
referring to Christ, the anchor of hope. And this denotes the calling
of the Gentiles--that the grace of Christ shall go forth to the whole
earth and sea. For he says, "And (he is) by a haven of ships, and shall
extend as far as Sidon." And that this is said prophetically of the
Church of the Gentiles, is made apparent to us in the Gospel: "The
land of Zabulun, and the land of Nephthalim, by the way of the sea,
beyond Jordan, Galilee of the Gentiles; the people which sat in
darkness saw great light." [1156] In saying, then, that he, namely
Zabulun, would inhabit a territory bordering on the sea, he plainly
confirmed that, just as if he had said that in the future Israel would
mingle with the Gentiles, the two peoples being brought together into
one fold and under the hand of one chief Shepherd, the good (Shepherd)
by nature, that is, Christ. In blessing him Moses said, "Zabulun shall
rejoice." [1157] And Moses prophesies, that in the allocation of the
land he should have abundance ministered of the good things both of
land and sea, under the hand of One. "By a haven of ships;" that is, as
in an anchorage that proves safe, referring to Christ, the anchor of
hope. For by His grace he shall come forth out of many a tempest, and
shall be brought hereafter to land, like ships secure in harbours.
Besides, he said that "he extends as far even as Sidon," indicating, as
it seems, that so complete a unity will be effected in the spirit's
course between the two peoples, that those of the blood of Israel shall
occupy those very cities which once were exceeding guilty in the sight
of God. [1158]
After something from Cyril:--
Hipp. And "that the land was fat;" that is, the flesh of our Lord:
"fat," that is, "rich;" for it flows with honey and milk. The parts of
the land are marked off for an inheritance and possession to him--that
means the doctrine of the Lord. For this is a pleasant rest, as He says
Himself: "Come unto me, all ye that labour and are heavy laden," [1159]
etc. For they who keep the commandments, and do not disclaim the
ordinances of the law, enjoy rest both in them and in the doctrine of
our Lord; and that is the meaning of "in the midst of the lots." As the
Lord says, "I am not come to destroy the law and the prophets, but to
fulfil them." [1160] For even our Lord, in the fact that He keeps the
commandments, does not destroy the law and the prophets, but fulfils
them, as He says in the Gospels. "He set his shoulder to toil, and
became a husbandman." This the apostles did. Having received power from
God, and having set themselves to labour, they became husbandmen of the
Lord, cultivating the earth--that is, the human race--with the
preaching of our Lord.
Gen. xlix. 16-20 Dan shall judge his people, as himself also one tribe
in Israel. And let Dan become a serpent by the way, lying on the path,
stinging the horse's heel; and the horseman shall fall backward,
waiting for the salvation of the Lord. Gad--a robber's troop shall rob
him; and he shall spoil it [1161] at the heels. Aser--his bread shall
be fat, and he shall furnish dainties to princes.
After something from Cyril, Apollinaris, and Diodorus:--
Hipp. The Lord is represented to us as a horseman; and the "heel"
points us to the "last times." And His "falling" denotes His death; as
it is written in the Gospel: "Behold, this (child) is set for the fall
and rising again of many." [1162] We take the "robber" to be the
traitor. Nor was there any other traitor to the Lord save the (Jewish)
people. "Shall rob him," i.e., shall plot against him. At the heels:
that refers to the help of the Lord against those who lie in wait
against Him. And again, the words "at the heels" denote that the Lord
will take vengeance swiftly. He shall be well armed in the foot [1163]
(heel), and shall overtake and rob the robber's troop.
Aquila. "Girded, he shall gird himself;" that means that as a man of
arms and war he shall arm himself. "And he shall be armed in the heel:"
he means this rather, that Gad shall follow behind his brethren in
arms. For though his lot was beyond Jordan, yet they (the men of that
tribe) were enjoined to follow their brethren in arms until they too
got their lots. Or perhaps he meant this, that Gad's tribesmen were to
live in the manner of robbers, and that he was to take up a confederacy
of freebooters, which is just a "robber's troop," and to follow them,
practising piracy, which is robbery, along with them.
Whereas, on the abolition of the shadow in the law, and the
introduction of the worship in spirit and truth, the world had need of
greater light, at last, with this object, the inspired disciples were
called, and put in possession of the lot of the teachers of the law.
For thus did God speak with regard to the mother of the Jews--that is
to say, Jerusalem--by the voice of the Psalmist: "Instead of thy
fathers were thy sons;" [1164] that is, to those called thy sons was
given the position of fathers. And with regard to our Lord Jesus Christ
in particular: "Thou wilt appoint them rulers over all the earth." Yet
presently their authority will not be by any means void of trouble to
them. Nay rather, they were to experience unnumbered ills and they
were to be in perplexity; and the course of their apostleship they were
by no means to find free of peril, as he intimated indeed by way of an
example, when he said, "Let (Dan) be," meaning by that, that there
shall be a multitude of persecutors in Dan like a "serpent lying by the
way on the path, stinging the horse's heel," i.e., giving fierce and
dangerous bites; for the bites of snakes are generally very dangerous.
And they were "in the heel" in particular, for "he shall bruise thy
head, and thou shalt bruise his heel." [1165] And some did persecute
the holy apostles in this way even to the death of the flesh. And thus
we may say that their position was something like that when a horse
stumbles and flings out his heels. For in such a case the horseman will
be thrown, and, falling to the ground, I suppose, he waits [1166] thus
for some one alive. And thus, too, the inspired apostles survive and
wait for the time of their redemption, when they shall be called into a
kingdom which cannot be moved, when Christ addresses them with the
word, "Come, ye blessed of my Father," [1167] etc.
And again, if any one will take the words as meaning, not that there
will be some lying in wait against Dan like serpents, but that this Dan
himself lies in wait against others, we may say that those meant
thereby are the scribes and Pharisees, hypocrites who, while in
possession of the power of judgment and instruction among the people,
fastened like snakes upon Christ, and strove impiously to compass His
fall, vexing Him with their stings as He held on in His lofty and
gentle course. But if that horseman did indeed fall, He fell at least
of His own will, voluntarily enduring the death of the flesh. And,
moreover, it was destined that He should come to life again, having the
Father as His helper and conductor. For the Son, being the power of God
the Father, endued the temple of His own body again with life. Thus is
He said to have been saved by the Father, as He stood in peril as a
man, though by nature He is God, and Himself maintains the whole
creation, visible and invisible, in a state of wellbeing. In this
sense, also, the inspired Paul says of Him: "Though He was crucified in
weakness, yet He liveth by the power of God." [1168]
Aser obtained the parts about Ptolemais and Sidon. Wherefore he says,
"His bread shall be fat, and he shall furnish dainties to princes."
This we take to be a figure of our calling; for "fat" means "rich." And
whose bread is rich, if not ours? For the Lord is our bread, as He
says Himself: "I am the bread of life." [1169] And who else will
furnish dainties to princes but our Lord Jesus Christ?--not only to the
believing among the Gentiles, but also to those of the circumcision,
who are first in the faith, to wit, to the fathers, and the patriarchs,
and the prophets, and to all who believe in His name and passion.
Gen. xlix. 21-26 Nephthalim is a slender [1170] thing, showing beauty
in the shoot. Joseph is a goodly son; my goodly, envied son; my
youngest son. Turn back to me. Against him the archers took counsel
together, and reviled him, and pressed him sore. And their bows were
broken with might, and the sinews of the arms of their hands were
relaxed by the hand of the Mighty One of Jacob. Thence is he who
strengthened Israel from the God of thy father. And my God helped thee,
and blessed thee with the blessing of heaven above, and with the
blessing of the earth which possesseth all things, with the blessing of
the breasts and womb, with the blessing of thy father and thy mother.
It prevailed above the blessings of abiding mountains, and above the
blessings of everlasting hills; which (blessings) shall be upon the
head of Joseph, and upon the temples of his brothers, whose chief he
was.
Hipp. Who is the son goodly and envied, even to this day, but our Lord
Jesus Christ? An object of envy is He indeed to those who choose to
hate Him, yet He is not by any means to be overcome. For though He
endured the cross, yet as God He returned to life, having trampled upon
death, as His God and Father addresses Him, and says, "Sit Thou at my
right hand." [1171] And that even those are brought to nought who
strive with the utmost possible madness against Him, he has taught us,
when he says, "Against Him the archers took counsel together, and
reviled Him." For the "archers"--that is, the leaders of the
people--did convene their assemblies, and take bitter counsel. "But
their bows were broken, and the sinews of their arms were relaxed, by
the hand of the Mighty One of Jacob," that is to say, by God the
Father, who is the Lord of power, who also made His Son blessed in
heaven and on earth. And he (Naphtali) is adopted as a figure of things
pertaining to us, as the Gospel shows: "The land of Zabulun, and the
land of Nephthalim, by the way of the sea, beyond Jordan," [1172] etc.;
and, "To them that sat in darkness light has arisen." [1173] And what
other light was this but the calling of the Gentiles, which is the
trunk, i.e., the tree of the Lord, in whom engrafted it bears fruit?
And the word, "giving increase of beauty in the case of the shoot,"
expresses the excellency of our calling. And if the words, "giving
increase of beauty in the case of the shoot," are understood, as
perhaps they may, with reference to us, the clause is still quite
intelligible. For, by progressing in virtue, and attaining to better
things, "reaching forth to those things which are before," [1174]
according to the word of the blessed Paul, we rise ever to the higher
beauty. I mean, however, of course, spiritual beauty, so that to us too
it may be said hereafter, "The King greatly desired thy beauty." [1175]
After something from Apollinaris:--
Hipp. The word of prophecy passes again to Immanuel Himself. For, in my
opinion, what is intended by it is just what has been already stated in
the words, "giving increase of beauty in the case of the shoot." For he
means that He increased and grew up into that which He had been from
the beginning, and indicates the return to the glory which He had by
nature. [1176] This, if we apprehend it correctly, is (we should say)
just "restored" to Him. For [1177] as the only begotten Word of God,
being God of God, [1178] emptied Himself, according to the Scriptures,
humbling Himself of His own will to that which He was not before, and
took unto Himself this vile flesh, and appeared [1179] in the "form of
a servant," and "became obedient to God the Father, even unto death,"
so hereafter He is said to be "highly exalted;" and as if well-nigh He
had it not by reason of His humanity, and as if it were in the way of
grace, He "receives the name which is above every name," [1180]
according to the word of the blessed Paul. But the matter, in truth,
was not a "giving," as for the first time, of what He had not by
nature; far otherwise. But rather we must understand a return and
restoration to that which existed in Him at the beginning, essentially
and inseparably. And it is for this reason that, when He had assumed,
by divine arrangement, [1181] the lowly estate of humanity, He said,
"Father, glorify me with the glory which I had," [1182] etc. For He who
was co-existent with His Father before all time. and before the
foundation of the world, always had the glory proper to Godhead. "He"
too may very well be understood as the "youngest (son)." For He
appeared in the last times, after the glorious and honourable company
of the holy prophets, and simply once, after all those who, previous to
the time of His sojourn, were reckoned in the number of sons by reason
of excellence. That Immanuel, however, was an" object of envy," [1183]
is a somewhat doubtful phrase. Yet He is an "object of envy" or
"emulation" to the saints, who aspire to follow His footsteps, and
conform themselves to His divine beauty, and make Him the pattern of
their conduct, and win thereby their highest glory. And again, He is an
"object of envy" in another sense,--an "object of ill-will," namely, to
those who are declared not to love Him. I refer to the leading parties
among the Jews,--the scribes, in sooth, and the Pharisees,--who
travailed with bitter envy against Him, and made the glory of which He
could not be spoiled the ground of their slander, and assailed Him in
many ways. For Christ indeed raised the dead to life again, when they
already stank and were corrupt; and He displayed other signs of
divinity. And these should have filled them with wonder, and have made
them ready to believe, and to doubt no longer. Yet this was not the
case with them; but they were consumed with ill-will, and nursed its
bitter pangs in their mind.
After something from Cyril:--
Hipp. Who else is this than as is shown us by the apostle, "the second
man, the Lord from heaven?" [1184] And in the Gospel, [1185] He said
that he who did the will of the Father was "the last." [1186] And by
the words, "Turn back to me," is meant His ascension to His Father in
heaven after His passion. And in the phrase, "Against Him they took
counsel together, and reviled Him," who are intended but just the
people in their opposition to our Lord? And as to the words, "they
pressed Him sore," who pressed Him, and to this day still press Him
sore? Those--these "archers," namely--who think to contend against the
Lord. But though they prevailed to put Him to death, yet "their bows
were broken with might." This plainly means, that "after the
resurrection" their bows were broken with might. And those intended are
the leaders of the people, who set themselves in array against Him,
and, as it were, sharpened the points of their weapons. But they failed
to transfix Him, though they did what was unlawful, and dared to assail
Him even in the manner of wild beasts.
"Thou didst prevail above the blessings of abiding mountains." By
"eternal and abiding mountains and everlasting hills," he means the
saints, because they are lifted above the earth, and make no account of
the things that perish, but seek the things that are above, and aspire
earnestly to rise to the highest virtues. After the glory of Christ,
therefore, are those of the Fathers who were most illustrious, and
reached the greatest elevation in virtue. These, however, were but
servants; but the Lord, the Son, supplied them with the means by which
they became illustrious. Wherefore also they acknowledge (the truth of
this word), "Out of His fulness have all we received." [1187]
"And my God helped thee." This indicates clearly that the aid and
support of the Son came from no one else but our God and Father in
heaven. And by the word "my God," is meant that the Spirit speaks by
Jacob. [1188]
Euseb. "The sinews of the arms." He could not say, of "the hands" or
"shoulders;" but since the broad central parts of the bow are termed
"arms," he says appropriately "arms."
Hipp. "Blessings of the breasts and womb." By this is meant that the
true blessing from heaven is the Spirit descending through the Word
upon flesh. And by "breasts and womb" he means the blessings of the
Virgin. And by that of "thy father and thy mother," [1189] he means
also the blessing of the Father which we have received in the Church
through our Lord Jesus Christ.
Gen. xlix. 27 "Benjamin is a ravening wolf; in the morning he shall
devour still, and till evening he apportions food."
Hipp. This thoroughly suits Paul, who was of the tribe of Benjamin. For
when he was young, he was a ravening wolf; but when he believed, he
"apportioned" food. This also is shown us by the grace of our Lord
Jesus Christ, that the tribe of Benjamin is among the first
persecutors, which is the sense of "in the morning." For Saul, who was
of the tribe of Benjamin, persecuted David, who was appointed to be a
type of the Lord.
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[1139] These fragments are excerpts from a Commentary on Genesis,
compiled from eighty-eight fathers, which is extant in manuscript in
the Vienna library. They are found also in a Catena on Matthew, issued
at Leipsic in 1772.
[1140] i.e., nuchthemeron.
[1141] This must refer, I suppose, to the words, "And it was so."
[1142] me ekzeses.
[1143] me perisseues .
[1144] "My" (mou) is wanting in Origen's Hexapla.
[1145] ouk ese perissoteros.
[1146] [He makes the curse of Reuben applicable to the Church's truth
and purity.]
[1147] exaireseos auton, "of set purpose."
[1148] Ps. ii. 2.
[1149] Gen. xlix. 7.
[1150] After "this" (touto) the word "blood" (to haima) seems to have
been dropped.
[1151] Matt. xxvii. 25.
[1152] Deut. xxxiii. 8.
[1153] [By the sin of Annas and Caiaphas, with others, the tribe of
Levi became formally subject to this curse again, and with Simeon
(absorbed into Judah) inherited it. But compare Acts iv. 36 and vi. 7.]
[1154] [Luke ii. 25.]
[1155] ta musteria.
[1156] Matt. iv. 15, 16.
[1157] Deut. xxxiii. 18.
[1158] [In thus spiritualizing, the Fathers do not deny a literal sense
also, as in "Aser," p. 166, infra; only they think that geography,
history, etc., should pay tribute to a higher meaning.]
[1159] Matt. xi. 28.
[1160] Matt. v. 17.
[1161] kata podas, "quickly," "following close."
[1162] Luke ii. 34.
[1163] [An important hint that by "heel," in Gen. iii. 15, the "foot"
is understood, by rhetorical figure.]
[1164] Ps. xliv. 17 (English, xlv. 16).
[1165] Gen. iii 15. [The rhetoric here puts the heel for the foot to
emphasize the other part of the prophecy, i.e., the wounded heel coming
down on the biter's head.]
[1166] perimenei ton zonta.
[1167] Matt. xxv. 34.
[1168] 2 Cor. xiii. 4.
[1169] John vi. 35.
[1170] stelechos aneimenon.
[1171] Ps. cx. 1.
[1172] Matt. iv. 15.
[1173] Matt. iv. 17.
[1174] Phil. iii. 15.
[1175] Ps. xlv. 11.
[1176] The text is touto pantos katagetai orthos echein hupeilemmenon.
[1177] This passage, down to the word "inseparably," was transcribed by
Isaac Vossius at Rome, and first edited by Grabe in the Annotations to
Bull's Defens. fid. Nic., p. 103.
[1178] "God of God," Theos huparchon ek Theou. Hippolytus uses here the
exact phrase of the Nicene Council. So, too, in his Contra Noetum,
chap. x., he has the exact phrase, "light of light" (phos ek photos).
[See my concluding remarks (note 9) on the last chapters of the
Philosophumena, p. 153, supra.]
[1179] The words from "and appeared" down to "so hereafter" are given
by Grebe, but omitted in Fabricius.
[1180] Phil. ii. 7-9.
[1181] oikonomikos.
[1182] John xvii. 5.
[1183] zelotos.
[1184] 1 Cor. xv. 47.
[1185] Matt. xxi. 31.
[1186] ho eschatos. Several manuscripts and versions and Fathers read
eschatos with Hippolytus instead of protos. Jerome in loc. remarks on
the fact, and observes that with that reading the interpretation would
be quite intelligible; the sense then being, that "the Jews understand
the truth indeed, but evade it, and refuse to acknowledge what they
perceive." Wetstein, in his New Test., i. p. 467, also cites this
reading, and adds the conjecture, that "some, remembering what is said
in Matt. xx. 16, viz., the last shall be first,' thought that the
publican' would be called more properly the last,' and that then some
one carried out this emendation so far as to transpose the replies
too."
[1187] John i. 16.
[1188] Gen. xlviii. 3, 4.
[1189] Grabe adduces another fragment of the comments of Hippolytus on
this passage, found in some leaves deciphered at Rome. It is to this
effect: Plainly and evidently the generation of the Only-begotten,
which is at once from God the Father, and through the holy Virgin, is
signified, even as He is believed and manifested to be a man. For being
by nature and in truth the Son of God the Father, on our account He
submitted to birth by woman and the womb, and sucked the breast. For He
did not, as some fancy, become man only in appearance, but He
manifested Himself as in reality that which we are who follow the laws
of nature, and supported Himself by food, though Himself giving life to
the world.
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II.
From the Commentary of the Holy Hippolytus of Rome Upon Genesis. [1190]
Gen. ii. 7 "And God formed man of the dust of the ground." And what
does this import? Are we to say, according to the opinion of some, that
there were three men made, one spiritual, one animal, and one earthy?
Not such is the case, but the whole narrative is of one man. For the
word, "Let us make," is about the man that was to be; and then comes
the word, "God made man of the dust of the ground," so that the
narrative is of one and the same man. For then He says, "Let him be
made," and now He "makes him," and the narrative tells "how" He makes
him.
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[1190] From the Second Book of the Res Sacrae of Leontius and Joannes,
in Mai, Script. vet., vii. p. 84.
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III.
Quoted in Jerome, Epist. 36, ad Damasum, Num. xviii. (from Galland).
[1191] Isaac conveys a figure of God the Father; Rebecca of the Holy
Spirit; Esau of the first people and the devil; Jacob of the Church, or
of Christ. That Isaac was old, points to the end of the world; that his
eyes were dim, denotes that faith had perished from the world, and that
the light of religion was neglected before him; that the elder son is
called, expresses the Jews' possession of the law; that the father
loves his meat and venison, denotes the saving of men from error, whom
every righteous man seeks to gain (lit. hunt for) by doctrine. The word
of God here is the promise anew of the blessing and the hope of a
kingdom to come, in which the saints shall reign with Christ, and keep
the true Sabbath. Rebecca is full of the Holy Spirit, as understanding
the word which she heard before she gave birth, "For the elder shall
serve the younger." [1192] As a figure of the Holy Spirit, moreover,
she cares for Jacob in preference. She says to her younger son, "Go to
the flock and fetch me two kids," [1193] prefiguring the Saviour's
advent in the flesh to work a mighty deliverance for them who were held
liable to the punishment of sin; for indeed in all the Scriptures kids
are taken for emblems of sinners. His being charged to bring "two,"
denotes the reception of two peoples: by the "tender and good," are
meant teachable and innocent souls. The robe or raiment of Esau denotes
the faith and Scriptures of the Hebrews, with which the people of the
Gentiles were endowed. The skins which were put upon his arms are the
sins of both peoples, which Christ, when His hands were stretched forth
on the cross, fastened to it along with Himself. In that Isaac asks of
Jacob why he came so soon, [1194] we take him as admiring the quick
faith of them that believe. That savoury meats are offered, denotes an
offering pleasing to God, the salvation of sinners. After the eating
follows the blessing, and he delights in his smell. He announces with
clear voice the perfection of the resurrection and the kingdom, and
also how his brethren who believe in Israel adore him and serve him.
Because iniquity is opposed to righteousness, Esau is excited to
strife, and meditates death deceitfully, saying in his heart, "Let the
days of the mourning for my father come on, and I will slay my brother
Jacob." [1195] The devil, who previously exhibited the fratricidal Jews
by anticipation in Cain, makes the most manifest disclosure of them now
in Esau, showing also the time of the murder: "Let the days," says he,
"of the mourning for my father come on, that I may slay my brother."
Wherefore Rebecca--that is, patience--told her husband of the brother's
plot: who, summoning Jacob, bade him go to Mesopotamia and thence take
a wife of the family of Laban the Syrian, his mother's brother. As
therefore Jacob, to escape his brother's evil designs, proceeds to
Mesopotamia, so Christ, too, constrained by the unbelief of the Jews,
goes into Galilee, to take from thence to Himself a bride from the
Gentiles, His Church.
__________________________________________________________________
[1191] Jerome introduces this citation from the Commentary of
Hippolytus on Genesis in these terms: "Since, then, we promised to add
what that (concerning Isaac and Rebecca, Gen. xxvii.) signifies
figuratively, we may adduce the words of the martyr Hippolytus, with
whom our Victorinus very much agrees: not that he has made out
everything quite fully, but that he may give the reader the means for a
broader understanding of the passage."
[1192] Gen. xxv. 23.
[1193] Gen. xxvii. 9.
[1194] Gen. xxvii. 20.
[1195] Gen. xxvii. 41.
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__________________________________________________________________
On Numbers. By the Holy Bishop and Martyr Hippolytus, from Balaam's
Blessings. [1196]
Now, in order that He might be shown to have together in Himself at
once the nature of God and that of man,--as the apostle, too, says:
"Mediator between God and men, the man Christ Jesus. [1197] Now a
mediator is not of one man, [1198] but two," [1199] --it was therefore
necessary that Christ, in becoming the Mediator between God and men,
should receive from both an earnest of some kind, that He might appear
as the Mediator between two distinct persons.
__________________________________________________________________
[1196] In Leontius Byzant., book i. Against Nestorius and Eutyches
(from Galland). The same fragment is found in Mai, Script. vet., vii.
p. 134. [Galiand was a French Orientalist, a.d. 1646-1715.]
[1197] 1 Tim. ii. 5.
[1198] This word "man" agrees ill, not only with the text in Galatians,
but even with the meaning of the writer here; for he is treating, not
of a mediator between "two" men, but between "God and men."--Migne.
[1199] Gal. iii. 20.
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On Kings. [1200]
The question is raised, whether Samuel rose by the hand of the
sorceress or not. And if, indeed, we were to allow that he did rise, we
should be propounding what is false. For how could a demon call back
the soul, I say not of a righteous man merely, but of any one whatever,
when it had gone, and was tarrying one knew not where? But he says, how
then was the woman dismayed, and how did she see in an extraordinary
way men ascending? For if her vision had not been of an extraordinary
kind, she would not have said, "I see gods [1201] ascending out of the
earth." She invoked one, and how did there ascend many? What then?
Shall we say that the souls of all who appeared ascended, and those,
too, not invoked by the woman; [1202] or that what was seen was merely
phantasms of them? Even this, however, will not suffice. How, he urges
further, did Saul recognise (what appeared), and do obeisance? Well,
Saul did not actually see, but only, on being told by the woman that
the figure of one of those who ascended was the figure he desired, and
taking it to be Samuel, he consulted it as such, and did it obeisance.
And it could be no difficult matter for the demon to conjure up the
form of Samuel, as it was known to him. How then, says he, did he
foretell the calamities that were to befall Saul and Jonathan at the
same time? He did foretell indeed the end of the war, and how Saul
would be overcome, drawing that as an inference from the wrath of God
against him. Just as a physician, who has no exact knowledge of the
science, might yet, seeing a patient past cure, tell of his death,
though he made an error as to the hour, so, too, the demon, knowing the
wrath of God by Saul's deeds, and by this very attempt to consult the
sorceress, foretells his defeat and his death at the same time, though
in error as to the day of his death.
__________________________________________________________________
[1200] A fragment from the tractate of Hippolytus, On the Sorceress
(ventriloquist), or On Saul and the Witch, 1 Sam. xxviii. From the
Vatican ms. cccxxx, in Allat., De Engastr., edited by Simon, in the
Acts of the Martyrs of Ostia, p. 160, Rome, 1795.
[1201] [Rather "god," the plural of excellence, Elohim.]
[1202] [This passage is the scandal of commentators. As I read it, the
Lord interfered, surprising the woman and horrifying her. The soul of
the prophet came back from Sheol, and prophesied by the power of God.
Our author misunderstands the Hebrew plural.]
__________________________________________________________________
__________________________________________________________________
On the Psalms. The Argument Prefixed by Hippolytus, Bishop of Rome, to
His Exposition of the Psalms. [1203]
The book of Psalms contains new doctrine after the law of Moses. And
after the writing of Moses, it is the second book of doctrine. Now,
after the death of Moses and Joshua, and after the judges, arose David,
who was deemed worthy of bearing the name of father of the Saviour
himself; and he first gave to the Hebrews a new style of psalmody, by
which he abrogates the ordinances established by Moses with respect to
sacrifices, and introduces the new hymn and a new style of jubilant
praise in the worship of God; and throughout his whole ministry he
teaches very many other things that went beyond the law of Moses.
[1204]
__________________________________________________________________
[1203] From Gallandi.
[1204] [i.e., Samuel prepares for the Christian era, introducing the
"schools of the prophets," and the synagogue service, which God raised
up David to complete, by furnishing the Psalter. Compare Acts iii. 24,
where Samuel's position in the "goodly fellowship" is marked. See Payne
Smith's Prophecy a Preparation for Christ.]
__________________________________________________________________
On Psalm II. [1205] From the Exposition of the Second Psalm, by the
Holy Bishop Hippolytus.
When he came into the world, He was manifested as God and man. And it
is easy to perceive the man in Him, when He hungers and shows
exhaustion, and is weary and athirst, and withdraws in fear, and is in
prayer and in grief, and sleeps on a boat's pillow, and entreats the
removal of the cup of suffering, and sweats in an agony, and is
strengthened by an angel, and betrayed by a Judas, and mocked by
Caiaphas, and set at nought by Herod, and scourged by Pilate, and
derided by the soldiers, and nailed to the tree by the Jews, and with a
cry commits His spirit to His Father, and drops His head and gives up
the ghost, and has His side pierced with a spear, and is wrapped in
linen and laid in a tomb, and is raised by the Father on the third day.
And the divine in Him, on the other hand, is equally manifest, when He
is worshipped by angels, and seen by shepherds, and waited for by
Simeon, and testified of by Anna, and inquired after by wise men, and
pointed out by a star, and at a marriage makes wine of water, and
chides the sea when tossed by the violence of winds, and walks upon the
deep, and makes one see who was blind from birth, and raises Lazarus
when dead for four days, and works many wonders, and forgives sins, and
grants power to His disciples.
__________________________________________________________________
[1205] i.e., in our version the third. From Theodoret, Dialogue Second,
entitled 'Asunchutos, p. 167.
__________________________________________________________________
On Psalm XXII. Or XXIII. From the Commentary by the Holy Bishop and
Martyr Hippolytus, on "The Lord is My Shepherd." [1206]
And, moreover, the ark made of imperishable wood was the Saviour
Himself. For by this was signified the imperishable and incorruptible
tabernacle of (the Lord) Himself, which gendered no corruption of sin.
For the sinner, indeed, makes this confession: "My wounds stank, and
were corrupt, because of my foolishness." [1207] But the Lord was
without sin, made of imperishable wood, as regards His humanity; that
is, of the virgin and the Holy Ghost inwardly, and outwardly of the
word of God, like an ark overlaid with purest gold.
__________________________________________________________________
[1206] Theodoret, in his First Dialogue.
[1207] Ps. xxxviii. 6.
__________________________________________________________________
On Psalm XXIII. Or XXIV. From the Commentary by the Same, on Ps. xxiii.
[1208]
He comes to the heavenly gates: angels accompany Him: and the gates of
heaven were closed. For He has not yet ascended into heaven. Now first
does He appear to the powers of heaven as flesh ascending. Therefore to
these powers it is said by the angels, who are the couriers of the
Saviour and Lord: "Lift up your gates, ye princes; and be lifted up, ye
everlasting doors: and the King of glory shall come in. [1209]
__________________________________________________________________
[1208] Theodoret, in his First Dialogue.
[1209] Ps. xxiv. 7.
__________________________________________________________________
On Psalm CIX. Or CX. From the Commentary by the Same on the Great Song.
[1210]
1. He who delivered from the lowest hell the man first made of earth,
when lost and bound by the chains of death; He who came down from
above, and exalted earth-born man on high; He who is become the
preacher of the Gospel to the dead, the redeemer of souls, and the
resurrection of the buried;--He became the helper of man in his defeat,
and appeared in his likeness, the first-born Word, and took upon
Himself the first Adam in the Virgin; and though spiritual Himself, He
made acquaintance with the earthy in the womb; though Himself the
ever-living One, He made acquaintance with the dead in transgressions;
Himself the heavenly One, He bore the terrestrial on high; Himself of
lofty extraction, He chose, by His own subjection, to set the slave
free; and making man, who turns to dust, and forms food for the
serpent, unconquerable as adamant, and that, too, when hung upon the
tree, He declared him lord over his victor, and is thus Himself proved
conqueror by the tree.
2. Those, indeed, who do not acknowledge the incarnate Son of God now,
shall have to acknowledge Him as Judge, when He who is now despised in
His inglorious body, comes in His glory.
3. And when the apostles came to the sepulchre on the third day, they
did not find the body of Jesus; just as the children of Israel went up
the mount to seek the tomb of Moses, and did not find it.
__________________________________________________________________
[1210] Theodoret, in his Second Dialogue.
__________________________________________________________________
On Psalm LXXVII. Or LXXVIII. [1211]
45. He sent the dog-fly among them, and consumed them; and the frog,
and destroyed them.
46. He gave also their fruits to the mildew, and their labours to the
locust.
47. He destroyed their vine with hail, and their sycamines with frost.
Now, just as, in consequence of an irregular mode of living, a deadly
bilious humour may be formed in the inwards, which the physician by his
art may bring on to be a sick-vomiting, without being himself
chargeable with producing the sick humour in the man's body; for excess
in diet was what produced it, while the physician's science only made
it show itself; so, although it may be said that the painful
retribution that falls upon those who are by choice wicked comes from
God, it would be only in accordance with right reason, to think that
ills of that kind find both their beginnings and their causes in
ourselves. For to one who lives without sin there is no darkness, no
worm, no hell (Gehenna), no fire, nor any other of these words or
things of terror; just as the plagues of Egypt were not for the
Hebrews,--those fine lice annoying with invisible bites, the dog-fly
fastening on the body with its painful sting, the hurricanes from
heaven falling upon them with hailstones, the husbandman's labours
devoured by the locusts, the darkened sky, and the rest. It is God's
counsel, indeed, to tend the true vine, and to destroy the Egyptian,
while sparing those who are to "eat the grape of gall, and drink the
deadly venom of asps." [1212] And the sycamine of Egypt is utterly
destroyed; not, however, that one which Zaccheus climbed that he might
be able to see my Lord. And the fruits of Egypt are wasted, that is,
the works of the flesh, but not the fruit of the Spirit, love, joy, and
peace. [1213]
48. He gave up their cattle also to the hail, and their substance to
the fire.
Symmachus renders it: "Who gave up their cattle to the plague, and
their possessions to birds." For, having met an overwhelming overthrow,
they became a prey for carnivorous birds. But, according to the
Seventy, the sense is not that the hail destroyed their cattle, and the
fire the rest of their substance, but that hail, falling in an
extraordinary manner along with fire, destroyed utterly their vines and
sycamines first of all, which were entirely unable to stand out against
the first attack; then the cattle which grazed on the plains; and then
every herb and tree, which the fire accompanying the hail consumed; and
the affair was altogether portentous, as fire ran with the water, and
was commingled with it. "For fire ran in the hail," he says; and it was
thus hail, and fire burning in the hail. David also calls the cattle
and the fruit of the trees "substance," or "riches." And it should be
observed that, though the hail is recorded to have destroyed every herb
and every tree, yet there were left some which the locust, as it came
upon them after the fiery hail, consumed; of which it is said, that it
eats up every herb, and all the fruit of the trees which the hail left
behind it. Now, in a spiritual sense, there are some sheep belonging to
Christ, and others belonging to the Egyptians. Those, however, which
once belonged to others may become His, as the sheep of Laban became
Jacob's; and contrariwise. Whichever of the sheep, moreover, Jacob
rejected, he made over to Esau. Beware, then, lest, being found in the
flock of Jesus, you be set apart when gifts are sent to Esau, and be
given over to Esau as reprobate and unworthy of the spiritual Jacob.
The single-minded are the sheep of Christ, and these God saves
according to the word: "O Lord, Thou preservest man and beast." [1214]
They who in their folly attach themselves to godless doctrine, are the
sheep of the Egyptians, and these, too, are destroyed by the hail. And
whatsoever the Egyptians possess is given over to the fire, but
Abraham's substance is given to Isaac.
49. He discharged upon them the wrath of His anger;--anger, and wrath,
and tribulation, a visitation by evil angels.
Under anger, wrath, and tribulation, he intended bitter punishments;
for God is without passion. And by anger you will understand the lesser
penalties, and by wrath the greater, and by tribulation the greatest.
[1215] The angels also are called evil, not because they are so in
their nature, or by their own will, but because they have this office,
and are appointed to produce pains and sufferings,--being so called,
therefore, with reference to the disposition of those who endure such
things; just as the day of judgment is called the evil day, as being
laden with miseries and pains for sinners. To the same effect is the
word of Isaiah, "I, the Lord, make peace, and create evil;" [1216]
meaning by that, I maintain peace, and permit war.
__________________________________________________________________
[1211] Bandini, Catalog. Codd. Graec. Biblioth. Mediceo-Laurent., i. p.
91.
[1212] Deut. xxxii. 33.
[1213] Gal. v. 22.
[1214] Ps. xxxvi. 6.
[1215] Theodoret also, following Hippolytus, understood by "evil
angels" here, not "demons," but the ministers of temporal punishment.
See on Ps. lxxviii. 54, and on Jer. xlix. 14. So, too, others, as may
be seen in Poli Synops., ii. col. 1113.
[1216] Isa. xlv. 7.
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
On Proverbs. From the Commentary of St. Hippolytus on Proverbs. [1217]
Proverbs, therefore, are words of exhortation serviceable for the whole
path of life; for to those who seek their way to God, these serve as
guides and signs to revive them when wearied with the length of the
road. These, moreover, are the proverbs of "Solomon," that is to say,
the "peacemaker," who, in truth, is Christ the Saviour. And since we
understand the words of the Lord without offence, as being the words of
the Lord, that no one may mislead us by likeness of name, he tells us
who wrote these things, and of what people he was king, in order that
the credit of the speaker may make the discourse acceptable and the
hearers attentive; for they are the words of that Solomon to whom the
Lord said: "I will give thee a wise and an understanding heart; so
that there has been none like thee upon the earth, and after thee there
shall not arise any like unto thee," [1218] and as follows in what is
written of him. Now he was the wise son of a wise father; wherefore
there is added the name of David, by whom Solomon was begotten. From a
child he was instructed in the sacred Scriptures, and obtained his
dominion not by lot, nor by force, but by the judgment of the Spirit
and the decree of God.
"To know wisdom and instruction." He who knows the wisdom of God,
receives from Him also instruction, and learns by it the mysteries of
the Word; and they who know the true heavenly wisdom will easily
understand the words of these mysteries. Wherefore he says: "To
understand the difficulties of words;" [1219] for things spoken in
strange language by the Holy Spirit become intelligible to those who
have their hearts right with God.
[1220] These things he understands of the people of the Jews, and their
guilt in the blood of Christ; for they thought that He had His
conversation (citizenship) on earth only.
[1221] They will not simply obtain, but inherit. The wicked, again,
even though they are exalted, are exalted only so as to have greater
dishonour. For as one does not honour an ugly and misshapen fellow, if
he exalts him, but only dishonours him the more, by making his shame
manifest to a larger number; so also God exalts the wicked, in order
that He may make their disgrace patent. For Pharaoh was exalted, but
only to have the world as his accuser.
[1222] It must be noted, that he names the law a good gift, on account
of the man who takes gifts into his bosom unrighteously. And he
forsakes the law who transgresses it; the law, namely, of which he
speaks, or which he has kept.
[1223] And what is meant by "exalt (fortify) her?" Surround her with
holy thoughts; for you have need of large defence, since there are many
things to imperil such a possession. But if it is in our power to
fortify her, and if there are virtues in our power which exalt the
knowledge of God, these will be her bulwarks,--as, for example,
practice, study, and the whole chain of other virtues; and the man who
observes these, honours wisdom; and the reward is, to be exalted to be
with her, and to be embraced by her in the chamber of heaven.
[1224] The heterodox are the "wicked," and the transgressors of the law
are "evil men," whose "ways"--that is to say, their deeds--he bids us
not enter.
[1225] He "looks right on" who has thoughts free of passion; and he has
true judgments, who is not in a state of excitement about external
appearances. When he says, "Let thine eyes look right on," he means the
vision of the soul; and when he gives the exhortation, "Eat honey, my
son, that it may be sweet to thy palate," he uses "honey" figuratively,
meaning divine doctrine, which restores the spiritual knowledge of the
soul. But wisdom embraces the soul also; for, says he, "love her, that
she may embrace thee." And the soul, by her embrace being made one with
wisdom, is filled with holiness and purity. Yea more, the fragrant
ointments of Christ are laid hold of by the soul's sense of smell.
[1226] Virtue occupies the middle position; whence also he says, that
manly courage is the mean between boldness and cowardice. And now he
mentions the "right," not meaning thereby things which are right by
nature, such as the virtues, but things which seem to thee to be right
on account of their pleasures. Now pleasures are not simply sensual
enjoyments, but also riches and luxury. And the "left" indicates envy,
robberies, and the like. For "Boreas," says he, "is a bitter wind, and
yet is called by name right." [1227] For, symbolically, under Boreas he
designates the wicked devil by whom every flame of evil is kindled in
the earth. And this has the name "right," because an angel is called by
a right (propitious) name. Do thou, says he, turn aside from evil, and
God will take care of thine end; for He will go before thee, scattering
thine enemies, that thou mayest go in peace.
[1228] He shows also, by the mention of the creature (the hind), the
purity of that pleasure; and by the roe he intimates the quick
responsive affection of the wife. And whereas he knows many things to
excite, he secures them against these, and puts upon them the
indissoluble bond of affection, setting constancy before them. And as
for the rest, wisdom, figuratively speaking, like a stag, can repel and
crush the snaky doctrines of the heterodox. Let her therefore, says he,
be with thee, like a roe, to keep all virtue fresh. And whereas a wife
and wisdom are not in this respect the same, let her rather lead thee;
for thus thou shalt conceive good thoughts.
[1229] That thou mayest not say, What harm is there in the eyes, when
there is no necessity that he should be perverted who looks? he shows
thee that desire is a fire, and the flesh is like a garment. The latter
is an easy prey, and the former is a tyrant. And when anything harmful
is not only taken within, but also held fast, it will not go forth
again until it has made an exit for itself. For he who looks upon a
woman, even though he escape the temptation, does not come away pure of
all lust. And why should one have trouble, if he can be chaste and free
of trouble? See what Job says: "I made a covenant with mine eyes, that
I should not think of another's wife." [1230] Thus well does he know
the power of abuse. And Paul for this reason kept "under his body, and
brought it into subjection." And, figuratively speaking, he keeps a
fire in his breast who permits an impure thought to dwell in his heart.
And he walks upon coals who, by sinning in act, destroys his own soul.
The "cemphus" [1231] is a kind of wild sea-bird, which has so
immoderate an impulse to sexual enjoyment, that its eyes seem to fill
with blood in coition; and it often blindly falls into snares, or into
the hands of men. [1232] To this, therefore, he compares the man who
gives himself up to the harlot on account of his immoderate lust; or
else on account of the insensate folly of the creature, for he, too,
pursues his object like one senseless. And they say that this bird is
so much pleased with foam, that if one should hold foam in his hand as
he sails, it will sit upon his hand. And it also brings forth with
pain.
[1233] You have seen her mischief. Wait not to admit the rising of
lust; for her death is everlasting. And for the rest, by her words, her
arguments in sooth, she wounds, and by her sins she kills those who
yield to her. For many are the forms of wickedness that lead the
foolish down to hell. And the chambers [1234] of death mean either its
depths or its treasure. How, then, is escape possible?
[1235] He intends the new Jerusalem, or the sanctified flesh. By the
seven pillars he means the sevenfold unity of the Holy Spirit resting
upon it; as Isaiah testifies, saying, "She has slain" her "victims."
[1236] Observe that the wise man must be useful to many; so that he who
is useful only to himself cannot be wise. For great is the condemnation
of wisdom if she reserves her power simply for the one possessing her.
But as poison is not injurious to another body, but only to that one
which takes it, so also the man who turns out wicked will injure
himself, and not another. For no man of real virtue is injured by a
wicked man.
[1237] The fruit of righteousness and the tree of life is Christ. He
alone, as man, fulfilled all righteousness. And with His own underived
life [1238] He has brought forth the fruits of knowledge and virtue
like a tree, whereof they that eat shall receive eternal life, and
shall enjoy the tree of life in paradise, with Adam and all the
righteous. But the souls of the unrighteous meet an untimely expulsion
from the presence of God, by whom they shall be left to remain in the
flame of torment.
[1239] Not from men, but with the Lord, will he obtain favour.
[1240] He asks of wisdom, who seeks to know what is the will of God.
And he will show himself prudent who is sparing of his words on that
which he has come to learn. If one inquires about wisdom, desiring to
learn something about wisdom, while another asks nothing of wisdom, as
not only wishing to learn nothing about wisdom himself, but even
keeping back his neighbours from so doing, the former certainly is
deemed to be more prudent than the latter.
[1241] As to the horse-leech. There were three daughters fondly loved
by sin--fornication, murder, [1242] and idolatry. These three did not
satisfy her, for she is not to be satisfied. In destroying man by these
actions, sin never varies, but only grows continually. For the fourth,
he continues, is never content to say "enough," meaning that it is
universal lust. In naming the "fourth," he intends lust in the
universal. For as the body is one, and yet has many members; so also
sin, being one, contains within it many various lusts by which it lays
its snares for men. Wherefore, in order to teach us this, he uses the
examples of Sheol (Hades), and the love of women, and hell [1243]
(Tartarus), and the earth that is not filled with water. And water and
fire, indeed, will never say, "It is enough." And the grave [1244]
(Hades) in no wise ceases to receive the souls of unrighteous men; nor
does the love of sin, in the instance of the love of women, cease to be
given to fornication, and it becomes the betrayer of the soul. And as
Tartarus, which is situated in a doleful and dark locality, is not
touched by a ray of light, so is every one who is the slave of sin in
all the passions of the flesh. Like the earth not filled with water he
is never able to come to confession, and to the laver of regeneration,
and like water and fire, never says, "It is enough."
[1245] For as a serpent cannot mark its track upon a rock, so the devil
could not find sin in the body of Christ. For the Lord says, "Behold,
the prince of this world cometh, and will find nothing in me." [1246]
--For as a ship, sailing in the sea, leaves no traces of her way behind
her, so neither does the Church, which is situate in the world as in a
sea, leave her hope upon the earth, because she has her life reserved
in heaven; and as she holds her way here only for a short time, it is
not possible to trace out her course.--As the Church does not leave her
hope behind in the world, her hope in the incarnation of Christ which
bears us all good, she did not leave the track of death in Hades.--Of
whom but of Him who is born of the Holy Spirit and the Virgin?--who, in
renewing the perfect man in the world, works miracles, beginning from
the baptism of John, as the Evangelist also testifies: And Jesus was
then beginning to be about thirty years of age. This, then, was the
youthful and blooming period of the age of Him who, in journeying among
the cities and districts, healed the diseases and infirmities of men.
[1247] "The eye that mocketh at his father, and dishonours the old age
of his mother." That is to say, one that blasphemes God and despises
the mother of Christ, the wisdom of God,--his eyes may ravens from the
caves tear out, i.e., him may unclean and wicked spirits deprive of the
clear eye of gladness; and may the young eagles devour him: and such
shall be trodden under the feet of the saints.
[1248] "There be three things which I cannot understand, and the fourth
I know not: the tracks of an eagle flying," i.e., Christ's ascension;
"and the ways of a serpent upon a rock," i.e., that the devil did not
find a trace of sin in the body of Christ; "and the ways of a ship
crossing the sea," i.e., the ways of the Church, which is in this life
as in a sea, and which is directed by her hope in Christ through the
cross; "and the ways of a man in youth," [1249] --the ways of Him,
namely, who is born of the Holy Spirit and the Virgin. For behold,
says the Scripture, a man whose name is the Rising. [1250]
[1251] "Such is the way of an adulterous woman, who, when she has done
the deed of sin, wipeth herself, and will say that no wickedness has
been done." Such is the conduct of the Church that believes on Christ,
when, after committing fornication with idols, she renounces these and
the devil, and is cleansed of her sins and receives forgiveness, and
then asserts that she has done no wickedness.
[1252] "By three things the earth is moved," viz., by the Father, the
Son, and the Holy Ghost. "And the fourth it cannot bear," viz., the
last appearing of Christ. "When a servant reigneth:" Israel was a slave
in Egypt, and in the land of promise became a ruler. "And a fool when
he is filled with meat:" i.e., getting the land in possession readily,
and eating its fruit, and being filled, it (the people) kicked. "And a
handmaid when she casts out her mistress:" i.e., the synagogue which
took the life of the Lord, and crucified the flesh of Christ.
[1253] "There be four things which are least upon the earth, and these
are wiser than the wise: The ants have no strength, yet they prepare
their meat in the summer." And in like manner, the Gentiles by faith in
Christ prepare for themselves eternal life through good works. "And
the conies, [1254] a feeble folk, have made their houses in the rocks."
The Gentiles, that is to say, are built upon Christ, the spiritual
rock, which is become the head of the corner. "The spider, [1255] that
supports itself upon its hands, and is easily caught, dwells in the
strongholds of kings." That is, the thief with his hands extended (on
the cross), rests on the cross of Christ and dwells in Paradise, the
stronghold of the three Kings--Father, Son, and Holy Ghost.
"The locust has no king, and yet marches out in array as by one
command." The Gentiles had no king, for they were ruled by sin; but
now, believing God, they engage in the heavenly warfare.
[1256] "There be three things which go well, [1257] and the fourth
which is comely in going;" that is, the angels in heaven, the saints
upon earth, and the souls of the righteous under the earth. And the
fourth, viz. God, the Word Incarnate, passed in honour through the
Virgin's womb; and creating our Adam anew, he passed through the gates
of heaven, and became the first-fruits of the resurrection and of the
ascension for all.
"The whelp of the lion is stronger than the beasts:" i.e., Christ as
prophesied of by Jacob in the person of Judah. "A cock walking with
high spirit among his dames:" such was Paul, when preaching boldly
among the churches the word of the Christ of God. "A goat heading the
herd:" such is He who was offered for the sins of the world. "And a
king speaking among the people:" so Christ reigns over the nations,
and speaks by prophets and apostles the word of truth.
[1258] That is one confirmed in wickedness. [1259] The apostle, too,
says, "Them that sin, rebuke before all;" [1260] that is to say, all
but reprobate. Who are meant by the "conies," [1261] but we ourselves,
who once were like hogs, walking in all the filthiness of the world;
but now, believing in Christ, we build our houses upon the holy flesh
of Christ as upon a rock?
[1262] The shaking (of the earth) signifies the change of things upon
earth.--Sin, then, which in its own nature is a slave, has reigned in
the mortal body of men: once, indeed, at the time of the flood; and
again in the time of the Sodomites, who, not satisfied with what the
land yielded, offered violence to strangers; and a third time in the
case of hateful Egypt, which, though it obtained in Joseph a man who
distributed food to all, that they might not perish of famine, yet did
not take well with his prosperity, but persecuted the children of
Israel. "The handmaid casting out her mistress:" i.e., the Church of
the Gentiles, which, though itself a slave and a stranger to the
promises, cast out the free-born and lordly synagogue, and became the
wife and bride of Christ. By Father, Son, and Holy Spirit, the whole
earth is moved. The "fourth it cannot bear:" for He came first by
lawgivers, and secondly by prophets, and thirdly by the Gospel,
manifesting Himself openly; and in the fourth instance He shall come as
the Judge of the living and the dead, whose glory the whole creation
will not be able to endure.
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[1217] Mai, Bibliotheca nova Patrum, vii. ii. 71, Rome, 1854.
[1218] 1 Kings iii. 12.
[1219] Prov. i. 3.
[1220] Ch. i. 11.
[1221] Ch. iii. 35.
[1222] Prov. iv. 2.
[1223] Ch. iv. 8.
[1224] Ch. iv. 14.
[1225] Ch. iv. 25.
[1226] Ch. iv. 27.
[1227] This is the Septuagint translation of ch. xxvii. 16.
[1228] Prov. v. 19.
[1229] Ch. vi. 27.
[1230] Job xxxi. 1.
[1231] Prov. vii. 22. The Hebrew word, rendered "straightway" in our
version, is translated kepphotheis in the Septuagint, i.e., "ensnared
like a cepphus." [Quasi agnus lasciviens, according to the Vulgate.]
[1232] [If the "cemphus" of the text equals "cepphus" of note, then
"cepphus" equals "cebus" or "cepus," which equals kebos, a sort of
monkey. The "Kophim" of 1 Kings x. 22 seems to supply the root of the
word. The kepphos, however, is said to be a sea-bird "driven about by
every wind," so that it is equal to a fool. So used by Aristophanes.]
[1233] Prov. vii. 26.
[1234] tameia, "magazines."
[1235] Ch. ix. 1.
[1236] Ch. ix. 12.
[1237] Ch. xi. 30.
[1238] hos autozoe.
[1239] Ch. xii. 2.
[1240] Ch. xvii. 27.
[1241] Ch. xxx. 15.
[1242] Other reading (phthonos) ="envy."
[1243] [The place of torment (2 Pet. ii. 4). Vol. iv. 140.]
[1244] [Sheol, rather,--the receptacle of departed spirits. See vol.
iii. pp. 59 and 595; also vol. iv. p. 194.]
[1245] Prov. xxx. 19.
[1246] John xiv. 30.
[1247] Ch. xxx. 17.
[1248] Prov. xxx. 18, 19.
[1249] [The Authorized Version reads very differently; but our author
follows the Sept., with which agrees the Vulgate.]
[1250] The reference probably is to Zech. vi. 12, where the word is
rendered "Branch." The word in the text is anatole.
[1251] Ch. xxx. 20.
[1252] Ch. xxx. 21-23.
[1253] Ch. xxx. 24-28.
[1254] choirogrulloi, i.e., "grunting hogs."
[1255] askalabotes, i.e., a "lizard."
[1256] Prov. xxx. 29, etc. [As in Vulgate.]
[1257] Prov. xxx. 29, etc. [As in Vulgate.]
[1258] Cf. xxvii. 22, the Septuagint rendering being: "Though thou
shouldest disgrace and scourge a fool in the midst of the council, thou
wilt not strip him of his folly." [What version did our author use?]
[1259] Cf. xxvii. 22, the Septuagint rendering being: "Though thou
shouldest disgrace and scourge a fool in the midst of the council, thou
wilt not strip him of his folly." [What version did our author use?]
[1260] 1 Tim. v. 30.
[1261] Literally, "grunting hogs."
[1262] Ch. xxx. 21, etc. [As to version, see Burgon, Lett. from Rome,
p. 34.]
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Another Fragment. [1263] St. Hippolytus [1264] on Prov. ix. 1, "Wisdom
Hath Builded Her House."
Christ, he means, the wisdom and power of God the Father, hath builded
His house, i.e., His nature in the flesh derived from the Virgin, even
as he (John) hath said beforetime, "The Word became flesh, and dwelt
among us." [1265] As likewise the wise prophet [1266] testifies:
Wisdom that was before the world, and is the source of life, the
infinite "Wisdom of God, hath builded her house" by a mother who knew
no man,--to wit, as He assumed the temple of the body. "And hath raised
[1267] her seven pillars;" that is, the fragrant grace of the all-holy
Spirit, as Isaiah says: "And the seven spirits of God shall rest upon
Him." [1268] But others say that the seven pillars are the seven divine
orders which sustain the creation by His holy and inspired teaching; to
wit, the prophets, the apostles, the martyrs, the hierarchs, the
hermits, the saints, and the righteous. And the phrase, "She hath
killed her beasts," denotes the prophets and martyrs who in every city
and country are slain like sheep every day by the unbelieving, in
behalf of the truth, and cry aloud, "For thy sake we are killed all the
day long, we were counted as sheep for the slaughter." [1269] And
again, "She hath mingled her wine" in the bowl, by which is meant, that
the Saviour, uniting his Godhead, like pure wine, with the flesh in the
Virgin, was born of her at once God and man without confusion of the
one in the other. "And she hath furnished her table:" that denotes the
promised knowledge of the Holy Trinity; it also refers to His honoured
and undefiled body and blood, which day by day are administered and
offered sacrificially at the spiritual divine table, as a memorial of
that first and ever-memorable table of the spiritual divine supper. And
again, "She hath sent forth her servants:" Wisdom, that is to say, has
done so--Christ, to wit--summoning them with lofty announcement. "Whoso
is simple, Let him turn to me," she says, alluding manifestly to the
holy apostles, who traversed the whole world, and called the nations to
the knowledge of Him in truth, with their lofty and divine preaching.
And again, "And to those that want understanding she said"--that is, to
those who have not yet obtained the power of the Holy Ghost--"Come, eat
of my bread, and drink of the wine which I have mingled for you;" by
which is meant, that He gave His divine flesh and honoured blood to us,
to eat and to drink it for the remission of sins.
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[1263] From Gallandi.
[1264] [I omit here the suffix "Pope of Rome," for obvious reasons. He
was papa of Portus at a time when all bishops were so called but this
is a misleading absurdity, borrowed from the Galland ms., where it
could hardly have been placed earlier. A mere mediaeval blunder.]
[1265] John i. 14.
[1266] i.e., Solomon.
[1267] Other reading, "hewn out."
[1268] Isa. xi. 2.
[1269] Ps. xliv. 2; Rom. viii. 36.
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On the Song of Songs. [1270]
1. Arise, O north wind, and come, thou south; blow upon my garden, that
the spices thereof may flow out (Canticles iv. 16). As Joseph was
delighted with these spices, he is designated the King's son by God; as
the Virgin Mary was anointed with them, she conceived the Word: then
new secrets, and new truth, and a new kingdom, and also great and
inexplicable mysteries, are made manifest.
2. And where is all this rich knowledge? and where are these mysteries?
and where are the books? For the only ones extant are Proverbs, and
Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the
Scripture speak falsely? God forbid. But the matter of his writings
was various, as is shown in the phrase "Song of Songs;" for that
indicates that in this one book he digested the contents of the 5,000
songs. [1271] In the days moreover of Hezekiah, there were some of the
books selected for use, and others set aside. Whence the Scripture
says, "These are the mixed [1272] Proverbs of Solomon, which the
friends of Hezekiah the king copied out." [1273] And whence did they
take them, but out of the books containing the 3,000 parables and the
5,000 songs? Out of these, then, the wise friends of Hezekiah took
those portions which bore upon the edification of the Church. And the
books of Solomon on the "Parables" and "Songs," in which he wrote of
the physiology of plants, and all kinds of animals belonging to the dry
land, and the air, and the sea, and of the cures of disease, Hezekiah
did away with, because the people looked to these for the remedies for
their diseases, and neglected to seek their healing from God. [1274]
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[1270] Simon de Magistris, in his Acta Martyr. Ostiens., p. 274 adduces
the following fragment in Latin and Syriac, from a Vatican codex, and
prefaces it with these words: Hippolytus wrote on the Song of Solomon,
and showed that thus early did God the Word seek His pleasure in the
Church gathered from among the Gentiles, and especially in His most
holy mother the Virgin; and thus the Syrians, who boasted that the
Virgin was born among them, translated the Commentary of Hippolytus at
a very early period from the Greek into their own tongue, of which some
fragments still remain,--as, for example, one to this effect on the
above words.
[1271] 1 Kings iv. 32.
[1272] adiakritoi, "mixed," or "dark."
[1273] Prov. xxv. 1.
[1274] In Gallandi, from Anastasius Sinaita, quaest. 41, p. 320.
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On the Prophet Isaiah. [1275]
I.
Hippolytus, (Bishop) of Rome on Hezekiah. [1276]
When Hezekiah, king of Judah, was still sick and weeping, there came an
angel, and said to him: "I have seen thy tears, and I have heard thy
voice. Behold, I add unto thy time fifteen years. And this shall be a
sign to thee from the Lord: Behold, I turn back the shadow of the
degrees of the house of thy father, by which the sun has gone down, the
ten degrees by which the shadow has gone down," [1277] so that day be a
day of thirty-two hours. For when the sun had run its course to the
tenth hour, it returned again. And again, when Joshua the son of Nun
was fighting against the Amorites, when the sun was now inclining to
its setting, and the battle was being pressed closely, Joshua, being
anxious lest the heathen host should escape on the descent of night,
cried out, saying, "Sun, stand thou still in Gibeon; and thou moon, in
the valley of Ajalon," [1278] until I vanquish this people. And the
sun stood still, and the moon, in their places, so that day was one of
twenty-four hours. And in the time of Hezekiah the moon also turned
back along with the sun, that there might be no collision between the
two elemental bodies, by their bearing against each other in defiance
of law. And Merodach the Chaldean, king of Babylon, being struck with
amazement at that time--for he studied the science of astrology, and
measured the courses of these bodies carefully--on learning the cause,
sent a letter and gifts to Hezekiah, just as also the wise men from the
east did to Christ.
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[1275] In Gallandi, from a codex of the Coislin Library, Num. 193, fol.
36.
[1276] [Here we have the blunder (noted supra, p. 175) repeated as to
Rome, which must be here taken as meaning the Roman Province, not the
See. The word "Bishop," which avoids the ambiguity above noted, I have
therefore put into parenthesis.]
[1277] Isa. xxxviii. 5, 7, 8.
[1278] Josh. x. 12.
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II.
From the Discourse of St. Hippolytus on the beginning of Isaiah. [1279]
Under Egypt he meant the world, and under things made with hands its
idolatry, and under the shaking its subversion and dissolution. [1280]
And the Lord, the Word, he represented as upon a light cloud, referring
to that most pure tabernacle, in which setting up His throne, our Lord
Jesus Christ came into the world to shake error.
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[1279] [Theodoret, in his First Dialogue.]
[1280] The text is evidently corrupt: Kurion de ton Logon, nephelen de
kouphen to katharotaton skenos, etc. The reference must be to ch. xix.
1.
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III.
We find in the commentaries, written by our predecessors, that day had
thirty-two hours. For when the sun had run its course, and reached the
tenth hour, and the shadow had gone down by the ten degrees in the
house of the temple, the sun turned back again by the ten degrees,
according to the word of the Lord, and there were thus twenty hours.
And again, the sun accomplished its own proper course, according to the
common law, and reached its setting. And thus there were thirty-two
hours. [1281]
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[1281] Hippolytus wrote on Isaiah with the view of making the most of
the favourable disposition entertained by the Emperor Alexander Severus
towards the Christians, and particularly on that part where the
retrogression of the sun is recorded as a sign of an extension of life
to Hezekiah.
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On Jeremiah and Ezekiel. [1282]
What were the dimensions, then, of the temple of Solomon? Its length
was sixty cubits, and its breadth twenty. And it was not turned to the
east, that the worshippers might not worship the rising sun, but the
Lord of the sun. And let no one marvel if, when the Scripture gives the
length at forty cubits, I have said sixty. For a little after it
mentions the other twenty, in describing the holy of holies, which it
also names Dabir. Thus the holy place was forty cubits, and the holy
of holies other twenty. And Josephus says that the temple had two
storeys, [1283] and that the whole height was one hundred and twenty
cubits. For so also the book of Chronicles indicates, saying, "And
Solomon began to build the house of God. In length its first measure
was sixty cubits, and its breadth twenty cubits, and its height one
hundred and twenty; and he overlaid it within with pure gold." [1284]
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[1282] That Hippolytus wrote on Jeremiah is recorded, so far as I know,
by none of the ancients; for the quotation given in the Catena of Greek
fathers on Jer. xvii. 11 is taken from his book On Antichrist, chap.
lv. Rufinus mentions that Hippolytus wrote on a certain part of the
prophet Ezekiel, viz., on those chapters which contain the description
of the temple of Jerusalem; and of that commentary the following
fragments are preserved.--De Magistris.
[1283] diorophon.
[1284] 2 Chron. iii. 1, 3, 4.
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Saint Hippolytus - part 2
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