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Title: ANF05. Fathers of the Third Century: Hippolytus, Cyprian, Caius,
Novatian, Appendix
Creator(s):
Schaff, Philip (1819-1893) (Editor)
Rights: Public Domain
CCEL Subjects: All; Early Church; Proofed
LC Call no: BR65
LC Subjects:
Christianity
Early Christian Literature. Fathers of the Church, etc.
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The Writings of the Fathers Down to AD 325
ANTE-NICENE FATHERS
VOLUME 5.
Hippolytus, Cyprian, Caius, Novatian, Appendix.
Edited by
Alexander Roberts, D.D.
&
James Donaldson, LL.D.
Revised and chronologically arranged, with brief prefaces and
occasional notes, by
A. Cleveland Coxe, D.D.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
Fathers of the Third Century:
Hippolytus, Cyprian, Caius, Novatian, Appendix.
--------------------
AMERICAN EDITION.
Chronologically arranged, with brief notes and prefaces, by
A. Cleveland Coxe, D.D.
Ta archaia ethe krateito.
The Nicene Council
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Preface.
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This fifth volume will be found a work complete in itself, simplex et
unum. At first, indeed, it might look otherwise. The formation of Latin
Christianity in the school of North Africa seems interrupted by the
interpolation, between Tertullian and his great pupil Cyprian, of a
Western bishop and doctor, who writes in Greek. A little reflection,
however, will suggest to the thoughtful student, that, even if our
chronological plan admitted of it, we should divest the works of
Cyprian of a very great advantage should we deprive them of the new and
all-important light shed upon Cyprian and his conflicts with Stephen by
the discovery of the Philosophumena of Hippolytus. That discovery, as
Dr. Bunsen reminds us, more than once, has duplicated our information
concerning the Western Church of the ante-Nicene period. It gives us
overwhelming evidence on many points heretofore imperfectly understood,
and confirms the surmises of the learned and candid authors who have
endeavoured to disentangle certain complications of history. It meets
some questions of our own day with most conclusive testimony, and
probably had not a little to do with the ultimate conclusions of
Doellinger, and the rise of the Old Catholic school, among the Latins.
We cannot fail to observe in all this the hand of a wise and paternal
Providence, which is never wanting to the faithful in the day of trial.
"I believe, with Niebuhr," says Dr. Bunsen, "that Providence always
furnishes every generation with the necessary means of arriving at the
truth and at the solution of its doubts." This consideration has
inspired me with great hopes from the publication of this series in
America, where the aggressions of an alien element are forcing us to
renewed study of that virgin antiquity which is so fatal to its
pretensions. I can adopt with a grateful heart the language of Bunsen,
when he adds: [1] "I cannot help thinking it of importance that we
have just now so unexpectedly got our knowledge of facts respecting
early Christianity doubled."
To show some tokens of this new light on old difficulties, I shall be
obliged to throw one or two of my Elucidations almost into the form of
dissertations. It will appear, as we proceed, that we have reached a
most critical point in the ante-Nicene history, and one on which that
period itself depends for its complete exposition. Let me adduce
conclusive evidence of this by reference to two fundamental facts,
which need only to be mentioned to be admitted:--
1. The Council of Nice did not pretend to be setting forth a new creed,
or making anything doctrine which was not doctrine before. Hence the
period we are now studying is to be interpreted by the testimony of the
Nicene Fathers, who were able to state historically, and with great
felicity, in idioms gradually framed by the Alexandrian theologians,
the precise intent and purport of their teaching. The learned Bull has
demonstrated this; demolishing alike the sophistry of Petavius the
Jesuit, and the efforts of latitudinarians to make capital out of some
of those obiter dicta of orthodox Fathers, which, like certain passages
of Holy Scripture itself, may be wrested into contradictory and
self-stultifying declarations. Note, therefore, that the Nicene Creed
must be studied not so much in the controvertists of the fourth century
as in the doctors of preceding ages, whom we are reviewing in these
pages.
2. A like statement is true of the Nicene constitutions and discipline.
The synodical rule, alike in faith and discipline, was Ta archaia ethe
krateito: "Let the (ancient) primitive examples prevail." Observe,
therefore, what they ruled as to Rome and other churches was already
ancient. Now, the "duplicated" light thrown upon the position of the
North-African churches, and others in the West, at this period, by the
discovery of long-lost portions of Hippolytus, will be found to settle
many groundless assertions of Roman controvertists as to what these
archaia ethe were.
Bearing this in mind, let us return to the point with which this
Preface starts. We are pausing for a moment, in the North-African
history, to take a contemporary survey of Rome, and to mark just where
it stands, and what it is, at this moment. The earliest of the great
Roman Fathers now comes forward, but not as a Latin Father. He writes
in Greek; he continues the Greek line of thought brought into the West
by Irenaeus; he maintains the Johannean rather than the Petrine
traditions and idioms, which are distinct but not clashing; he stands
only in the third generation from St. John himself, through Polycarp,
and his master Irenaeus; and, like his master, he confronts the Roman
bishops of his time with a superior orthodoxy and with an authority
more apostolic. [2] He illustrates in his own conduct the maxim of
Irenaeus, that "the Catholic faith is preserved in Rome by the
testimony imported into it by those who visit it from every side;" that
is, who thus keep alive in it the common faith, as witnessed in all the
churches of Christendom.
Thus, Hippolytus, once "torn to pieces as by horses," in his works, if
not in his person, comes to life again in our times, to shed new light
upon the history of Latin Christianity, and to show that Rome had no
place nor hand in its creation. He appears as a Greek Father in a
church which was yet a "Greek colony;" [3] and he shows to what an
estate of feebleness and humiliation the Roman Church had been brought,
probably by the neglect of preaching, which is an anomaly in its
history, and hardly less probably by its adherence to a Greek liturgy
long after the Christians of Rome had ceased to understand Greek
familiarly. At such a moment Hippolytus proves himself a reformer. His
historical elucidations of the period, therefore, form an admirable
introduction to Cyprian, and will explain the entire independence of
Roman dictation, with which he maintained his own opinions against that
Church and its bishops.
And lastly we have Novatian as a sequel to the works of Cyprian; and
truly, the light upon his sad history is "duplicated" by what
Hippolytus shows us of the times and circumstances which made his
schism possible, and which somewhat relieve his character from its
darker shades.
Such, then, is the volume now given to the reader,--Hippolytus,
Cyprian, Novatian,--affording the fullest information ever yet brought
together in one volume, upon the rise of Latin Christianity, the
decline of the Greek period of the Roman See, and the restricted limits
of the Roman province not yet elevated to the technical position of a
Nicene patriarchate.
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[1] Hippol., vol. i. p. 7. Ed. London, 1851.
[2] See this series, vol. iii. Elucid. II. p. 630.
[3] See this series, vol. i. pp. 309, 360; also vol. ii. p. 166, and
Milman (vol. i. pp. 28, 29), Latin Christianity.
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Hippolytus.
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Introductory Notice to Hippolytus.
[a.d. 170-236.]
------------------------
The first great Christian Father whose history is Roman is,
nevertheless, not a Roman, but a Greek. He is the disciple of Irenaeus,
and the spirit of his life-work rejects that of his master. In his
personal character he so much resembles Irenaeus risen again, [4] that
the great Bishop of Lyons must be well studied and understood if we
would do full justice to the conduct of Hippolytus. Especially did he
follow his master's example in withstanding contemporary bishops of
Rome, who, like Victor, "deserved to be blamed," but who, much more
than any of their predecessors, merited rebuke alike for error in
doctrine and viciousness of life.
In the year 1551, while some excavations were in progress near the
ancient Church of St. Lawrence at Rome, on the Tiburtine Road, there
was found an ancient statue, in marble, of a figure seated in a chair,
and wearing over the Roman tunic the pallium of Tertullian's eulogy. It
was in 1851, just three hundred years after its discovery, and in the
year of the publication of the newly discovered Philosophumena at
Oxford, that I saw it in the Vatican. As a specimen of early Christian
art it is a most interesting work, and possesses a higher merit than
almost any similar production of a period subsequent to that of the
Antonines. [5] It represents a grave personage, of noble features and a
high, commanding forehead, slightly bearded, his right hand resting
over his heart, while under it his left arm crosses the body to reach a
book placed at his side. There is no reason to doubt that this is,
indeed, the statue of Hippolytus, as is stated in the inscription of
Pius IV., who calls him "Saint Hippolytus, Bishop of Portus," and
states that he lived in the reign of the Emperor Alexander; i.e.,
Severus.
Of this there is evidence on the chair itself, which represents his
episcopal cathedra, and has a modest symbol of lions at "the stays," as
if borrowed from the throne of Solomon. It is a work of later date than
the age of Severus, no doubt; but Wordsworth, who admirably illustrates
the means by which such a statue may have been provided, gives us good
reasons for supposing that it may have been the grateful tribute of
contemporaries, and all the more trustworthy as a portrait of the man
himself. The chair has carved upon it, no doubt for use in the Church,
a calendar indicating the Paschal full moons for seven cycles of
sixteen years each; answering, according to the science of the period,
to similar tables in the Anglican Book of Common Prayer. It indicates
the days on which Easter must fall, from a.d. 222 to a.d. 333. On the
back of the chair is a list of the author's works. [6]
Not less interesting, and vastly more important, was the discovery, at
Mount Athos, in 1842, of the long-lost Philosophumena of this author,
concerning which the important facts will appear below. Its learned
editor, Emmanuel Miller, published it at Oxford under the name of
Origen, which was inscribed on the ms. Like the Epistle of Clement, its
composition in the Greek language had given it currency among the
Easterns long after it was forgotten in the West; and very naturally
they had ascribed to Origen an anonymous treatise containing much in
coincidence with his teachings, and supplying the place of one of his
works of a similar kind. It is now sufficiently established as the work
of Hippolytus, and has been providentially brought to light just when
it was most needed. [7] In fact, the statue rose from its grave as if
to rebuke the reigning pontiff (Pius IV.), who just then imposed upon
the Latin churches the novel "Creed" which bears his name; and now the
Philosophumena comes forth as if to breathe a last warning to that
namesake of the former Pius who, in the very teeth of its testimony, so
recently forged and uttered the dogma of "papal infallibility"
conferring this attribute upon himself, and retrospectively upon the
very bishops of Rome whom St. Hippolytus resisted as heretics, and has
transmitted to posterity, in his writings, branded with the shame alike
of false doctrine and of heinous crimes. Dr. Doellinger, who for a time
lent his learning and genius to an apologetic effort in behalf of the
Papacy, was no doubt prepared, by this very struggle of his heart
versus head, for that rejection of the new dogma which overloaded alike
his intellect and his conscience, and made it impossible for him any
longer to bear the lashes of Rehoboam [8] in communion with modern
Rome.
In the biographical data which will be found below, enough is supplied
for the needs of the reader of the present series, who, if he wishes
further to investigate the subject, will find the fullest information
in the works to which reference has been made, or which will be
hereafter indicated. [9] But this is the place to recur to the
much-abused passage of Irenaeus which I have discussed in a former
volume. [10] Strange to say, I was forced to correct, from a
Roman-Catholic writer, the very unsatisfactory rendering of our
Edinburgh editors, and to elucidate at some length the palpable
absurdity of attributing to Irenaeus any other than a geographical and
imperial reference to the importance of Rome, and its usefulness to the
West, more especially, as its only see of apostolic origin. Quoting the
Ninth Antiochian Canon, I gave good reasons for my conjecture that the
Latin convenire represents suntrechein in the original; and now it
remains to be noted how strongly the real meaning of Irenaeus is
illustrated in the life and services of his pupil Hippolytus.
1. That neither Hippolytus nor his master had any conception that the
See of Rome possesses any pre-eminent authority, to which others are
obliged to defer, is conspicuously evident from the history of both.
Alike they convicted Roman bishops of error, and alike they rebuked
them for their misconduct.
2. Hippolytus is the author of a work called the Little Labyrinth,
which, like the recently discovered Philosophumena, attributes to the
Roman See anything but the "infallibility" which the quotation from
Irenaeus is so ingeniously wrested to sustain. [11] How he did not
understand the passage is, therefore, sufficiently apparent. Let us
next inquire what appears, from his conduct, to be the true
understanding of Irenaeus.
3. I have shown, in the elucidation already referred to, how Irenaeus
affirms that Rome is the city which everybody visits from all parts,
and that Christians, resorting thither, because it is the Imperial
City, carry into it the testimony of all other churches. Thus it
becomes a competent witness to the quod ab omnibus, because it cannot
be ignorant of what all the churches teach with one accord. This
argument, therefore, reverses the modern Roman dogma; primitive Rome
received orthodoxy instead of prescribing it. She embosomed the
Catholic testimony brought into it from all the churches, and gave it
forth as reflected light; not primarily her own, but what she
faithfully preserved in coincidence with older and more learned
churches than herself. Doubtless she had been planted and watered by
St. Paul and St. Peter; but doubtless, also, she had been expressly
warned by the former of her liability to error and to final severance
[12] from apostolic communion. Hippolytus lived at a critical moment,
when this awful admonition seemed about to be realized.
4. Now, then, from Portus and from Lyons, Hippolytus brought into Rome
the Catholic doctrine, and convicted two of its bishops of pernicious
heresies and evil living. And thus, as Irenaeus teaches, the faith was
preserved in Rome by the testimony of those from every side resorting
thither, not by any prerogative of the See itself. All this will appear
clearly enough as the student proceeds in the examination of this
volume. But it is now time to avail ourselves of the information given
us by the translator in his Introductory Notice, as follows:--
The entire of The Refutation of all Heresies, with the exception of
book i., was found in a ms. brought from a convent on Mount Athos so
recently as the year 1842. The discoverer of this treasure--for
treasure it certainly is--was Minoeides Mynas, an erudite Greek, who
had visited his native country in search of ancient mss., by direction
of M. Abel Villemain, Minister of Public Instruction under Louis
Philippe. The French Government have thus the credit of being
instrumental in bringing to light this valuable work, while the
University of Oxford shares the distinction by being its earliest
publishers. The Refutation was printed at the Clarendon Press in 1851,
under the editorship of M. Emmanuel Miller, [13] whose labours have
proved serviceable to all subsequent commentators. One generally
acknowledged mistake was committed by Miller in ascribing the work to
Origen. He was right in affirming that the discovered ms. was the
continuation of the fragment, The Philosophumena, inserted in the
Benedictine copy of Origen's works. In the volume, however, containing
the Philosophumena, we have dissertations by Huet, in which he
questions Origen's authorship in favour of Epiphanius. Heuman
attributed the Philosophumena to Didymus of Alexandria, Gale to Aetius;
[14] and it, with the rest of The Refutation, Fessler and Baur ascribed
to Caius, but the Abbe Jellabert to Tertullian. The last hypothesis is
untenable, if for no other reason, because the work is in Greek. In
many respects, Caius, who was a presbyter of Rome in the time of Victor
and Zephyrinus, would seem the probable author; but a fatal
argument--one applicable to those named above, except
Epiphanius--against Caius is his not being, as the author of The
Refutation in the Prooemium declares himself to be, a bishop.
Epiphanius no doubt filled the episcopal office; but when we have a
large work of his on the heresies, with a summary, [15] it would seem
scarcely probable that he composed likewise, on the same topic, an
extended treatise like the present, with two abridgments. Whatever
diversity of opinion, however, existed as to these claimants, most
critics, though not all, now agree in denying the authorship of Origen.
Neither the style nor tone of The Refutation is Origenian. Its
compilatory process is foreign to Origen's plan of composition; while
the subject matter itself, for many reasons, would not be likely to
have occupied the pen of the Alexandrine Father. It is almost
impossible but that Origen would have made some allusions in The
Refutation to his other writings, or in them to it. Not only, however,
is there no such allusion, but the derivation of the word "Ebionites,"
in The Refutation, and an expressed belief in the (orthodox) doctrine
of eternal punishment, are at variance with Origen's authorship. Again,
no work answering the description is awarded to Origen in catalogues of
his extant or lost writings. These arguments are strengthened by the
facts, that Origen was never a bishop, and that he did not reside for
any length of time at Rome. He once paid a hurried visit to the capital
of the West, whereas the author of The Refutation asserts his presence
at Rome during the occurrence of events which occupied a period of some
twenty years. And not only was he a spectator, but took part in these
transactions in such an official and authoritative manner as Origen
could never have assumed, either at Rome or elsewhere.
In this state of the controversy, commentators turned their attention
towards Hippolytus, in favour of whose authorship the majority of
modern scholars have decided. The arguments that have led to this
conclusion, and those alleged by others against it, could not be
adequately discussed in a notice like the present. Suffice it to say,
that such names as Jacobi, Gieseler, Duncker, Schneidewin, Bernays,
Bunsen, Wordsworth, and Doellinger, support the claims of Hippolytus.
The testimony of Dr. Doellinger, considering the extent of his
theological learning, and in particular his intimate acquaintance with
the apostolic period in church history, virtually, we submit, decides
the question. [16]
For a biography of Hippolytus we have not much authentic materials.
There can be no reasonable doubt but that he was a bishop, and passed
the greater portion of his life in Rome and its vicinity. This
assertion corresponds with the conclusion adopted by Dr. Doellinger,
who, however, refuses to allow that Hippolytus was, as is generally
maintained, Bishop of Portus, a harbour of Rome at the northern mouth
of the Tiber, opposite Ostia. However, it is satisfactory to
establish, and especially upon such eminent authority as that of Dr.
Doellinger, the fact of Hippolytus' connection with the Western Church,
not only because it bears on the investigation of the authorship of The
Refutation, the writer of which affirms his personal observation of
what he records as occurring in his own time at Rome, but also because
it overthrows the hypothesis of those who contend that there were more
Hippolytuses than one--Dr. Doellinger shows that there is only one
historical Hippolytus--or that the East, and not Italy, was the sphere
of his episcopal labours. Thus Le Moyne, in the seventeenth century, a
French writer resident in Leyden, ingeniously argues that Hippolytus
was bishop of Portus Romanorum (Aden), in Arabia. Le Moyne's theory was
adopted by some celebrities, viz., Dupin, Tillemont, Spanheim, Basnage,
and our own Dr. Cave. To this position are opposed, among others, the
names of Nicephorus, Syncellus, Baronius, Bellarmine, Dodwell,
Beveridge, Bull, and Archbishop Ussher. The judgment and critical
accuracy of Ussher is, on a point of this kind, of the highest value.
Wherefore the question of Hippolytus being bishop of Portus near Rome
would also appear established, for the reasons laid down in Bunsen's
Letters to Archdeacon Hare, and Canon Wordsworth's St. Hippolytus. The
mind of inquirers appears to have been primarily unsettled in
consequence of Eusebius' mentioning Hippolytus (Ecclesiast. Hist., vi.
10) in company with Beryllus (of Bostra), an Arabian, expressing at the
same time his uncertainty as to where Hippolytus was bishop. This
indecision is easily explained, and cannot invalidate the tradition and
historical testimony which assign the bishopric of Portus near Rome to
Hippolytus, a saint and martyr of the Church. Of his martyrdom, though
the fact itself is certain, the details, furnished in Prudentius' hymn,
are not historic. Thus the mode of Hippolytus' death is stated by
Prudentius to have been identical with that of Hippolytus the son of
Theseus, who was torn limb from limb by being tied to wild horses. St.
Hippolytus, however, is known on historical testimony to have been
thrown into a canal and drowned; but whether the scene of his martyrdom
was Sardinia, to which he was undoubtedly banished along with the Roman
bishop Pontianus, or Rome, or Portus, has not as yet been definitively
proved. The time of his martyrdom, however, is probably a year or two,
perhaps less or more, after the commencement of the reign of Maximin
the Thracian, that is, somewhere about a.d. 235-39. This enables us to
determine the age of Hippolytus; and as some statements in The
Refutation evince the work to be the composition of an old man, and as
the work itself was written after the death of Callistus in a.d. 222,
this would transfer the period of his birth to not very long after the
last half of the second century.
The contents of The Refutation, as they originally stood, seem to have
been arranged thus: The first book (which we have) contained an
account of the different schools of ancient philosophers; the second
(which is missing), the doctrines and mysteries of the Egyptians; the
third (likewise missing), the Chaldean science and astrology; and the
fourth (the beginning of which is missing), the system of the Chaldean
horoscope, and the magical rites and incantations of the Babylonian
Theurgists. Next came the portion of the work relating more immediately
to the heresies of the Church, which is contained in books v.-ix. The
tenth book is the resume of the entire, together with the exposition of
the author's own religious opinions. The heresies enumerated by
Hippolytus comprehend a period starting from an age prior to the
composition of St. John's Gospel, and terminating with the death of
Callistus. The heresies are explained according to chronological
development, and may be ranged under five leading schools: (1) The
Ophites; (2) Simonists; (3) Basilidians; (4) Docetae; (5) Noetians.
Hippolytus ascends to the origin of heresy, not only in assigning
heterodoxy a derivative nature from heathenism, but in pointing out in
the Gnosis elements of abnormal opinions antecedent to the promulgation
of Christianity. We have thus a most interesting account of the early
heresies, which in some respects supplies many desiderata in the
ecclesiastical history of this epoch.
We can scarcely over-estimate the value of The Refutation, on account
of the propinquity of its author to the apostolic age. Hippolytus was a
disciple of St. Irenaeus, St. Irenaeus of St. Polycarp, St. Polycarp of
St. John. Indeed, one fact of grave importance connected with the
writings of St. John, is elicited from Hippolytus' Refutation. The
passage given out of Basilides' work, containing a quotation by the
heretic from St. John i. 9, settles the period of the composition of
the fourth Gospel, as of greater antiquity by at least thirty years
than is allowed to it by the Tuebingen school. It is therefore obvious
that Basilides formed his system out of the prologue of St. John's
Gospel; thus for ever setting at rest the allegation of these critics,
that St. John's Gospel was written at a later date, and assigned an
apostolic author, in order to silence the Basilidian Gnostics. [17]
In the case of Irenaeus, too, The Refutation has restored the Greek
text of much of his book Against Heresies, hitherto only known to us in
a Latin version. Nor is the value of Hippolytus' work seriously
impaired, even on the supposition of the authorship not being
proved,--a concession, however, in no wise justified by the evidence.
Whoever the writer of The Refutation be, he belonged to the early
portion of the third century, formed his compilations from primitive
sources, made conscientious preparation for his undertaking, delivered
statements confirmed by early writers of note, [18] and lastly, in the
execution of his task, furnished indubitable marks of information and
research, and of having thoroughly mastered the relations and
affinities, each to other, of the various heresies of the first two and
a quarter centuries. These heresies, whether deducible from attempts to
Christianize the philosophy of Paganism, or to interpret the Doctrines
and Life of our Lord by the tenets of Gnosticism and Oriental
speculation generally, or to create a compromise with the pretensions
of Judaism,--these heresies, amid all their complexity and diversity,
St. Hippolytus [19] reduces to one common ground of censure--antagonism
to Holy Scripture. Heresy, thus branded, he leaves to wither under the
condemnatory sentence of the Church.
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[4] In pseudo-Chrysost. called glukutatos kai eunoustatos. See
Wordsworth, St. Hippolytus, etc., p. 92.
[5] A very good representation of it may be seen in Bunsen's Hippolytus
and his Age, as a frontispiece to vol. i. London, 1852.
[6] The learned Dr. Wordsworth deals with all the difficulties of the
case with judicial impartiality, but enforces his conclusions with
irrefragable cogency. See also Dr. Jarvis, learned Introduction, p.
339.
[7] The valuable treatise of Dr. Bunsen must be compared with the
luminous reviewal of Wordsworth, St. Hippolytus and the Church of Rome,
London, 1853; enlarged 1880.
[8] 1 Kings xii. 14.
[9] A Bibliographical account of all the ante-Nicene literature, from
the learned pen of Dr. M. B. Riddle, will be given in the concluding
volume of this series.
[10] Vol. i. pp. 415, 460, this series.
[11] See Eusebius, Hist., v. 28; also Routh, Script. Eccles. Opusc.,
vol. ii. pp. 153-160.
[12] Rom. xi. 17-21.
[13] In addition to Miller, the translator has made use of the
Goettingen edition, by Duncker and Schneidewin, 1859; and the Abbe
Cruice's edition, Paris, 1860.
[14] An Arian bishop of the first half of the fourth century.
[15] See pp. 126-157, tom. ii., of Epiphanius' collected works, edited
by Dionysius Petavius.
[16] Those who are desirous of examining it for themselves may consult
Gieseler's paper on Hippolytus, etc., in the Theologische Studien und
Kritiken, 1853; Hergenroether, Theologische Quartalschrift, Tuebingen,
1852; Bunsen's Hippolytus and His Age; Wordsworth's St. Hippolytus; Dr.
Doellinger's Hippolytus und Kallistus: oder die Roemische Kirche in der
ersten Haelfte des dritten Jahrhunderts, 1853; and Cruice's Etudes sur
de Nouveaux Documents Historiques empruntes au livre des
philosophoumena, 1853. See also articles in the Quarterly Review, 1851;
Ecclesiastic and Theologian, 1852, 1853; the Westminster Review, 1853;
the Dublin Review, 1853, 1854; Le Correspondent, t. xxxi.; and the
Revue des Deux Mondes, 1865.
[17] It settles the period of the composition of St. John's Gospel
only, of course, on the supposition that Hippolytus is giving a correct
account as regards Basilides' work. The mode, however, in which
Hippolytus introduces the quotation, appears to place its authenticity
beyond reasonable doubt. He represents Basilides (see book vii. chap.
10) as notifying his reference to St. John's Gospel thus, "And this,"
he says, "is what has been stated in the Gospels: He was the true
light, which lighteneth every man that cometh into the world.'" Now
this is precisely the mode of reference we should expect that Basilides
would employ; whereas, if Hippolytus had either fabricated the passage
or adduced it from hearsay, it is almost certain he would have said "in
the Gospel of St. John," and not indefinitely "the Gospels." And more
than this, the formulary "in the Gospels," adopted by Basilides, reads
very like a recognition of an agreed collection of authorized accounts
of our Lord's life and sayings. It is also remarkable that the word
"stated" (legomenon) Basilides has just used in quoting (Gen. i. 3) as
interchangeable with "written" (gegraptai), the word exclusively
applied to what is included within the canon of Scripture.
[18] For instance, St. Irenaeus, whom Hippolytus professes to follow,
Epiphanius, Theodoret, St. Augustine, etc.
[19] The translator desires to acknowledge obligations to Dr. Lottner,
Professor of Sanskrit and sub-librarian in Trinity College, Dublin,--a
gentleman of extensive historical erudition as well as of accurate and
comprehensive scholarship.
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The Refutation of All Heresies.
[Translated by the Rev. J. H. MacMahon, M.A.]
------------------------
Book I.
------------------------
Contents.
The following are the contents of the first book of The Refutation of
all Heresies. [20]
We propose to furnish an account of the tenets of natural philosophers,
and who these are, as well as the tenets of moral philosophers, and who
these are; and thirdly, the tenets of logicians, and who these
logicians are.
Among natural philosophers [21] may be enumerated Thales, Pythagoras,
Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus,
Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.
Among moral philosophers are Socrates, pupil of Archelaus the
physicist, (and) Plato the pupil of Socrates. This (speculator)
combined three systems of philosophy.
Among logicians is Aristotle, pupil of Plato. He systematized the art
of dialectics. Among the Stoic (logicians) were Chrysippus (and) Zeno.
Epicurus, however, advanced an opinion almost contrary to all
philosophers. Pyrrho was an Academic; [22] this (speculator) taught the
incomprehensibility of everything. The Brahmins among the Indians, and
the Druids among the Celts, and Hesiod (devoted themselves to
philosophic pursuits).
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[20] The four of the mss. of the first book extant prior to the recent
discovery of seven out of the remaining nine books of The Refutation,
concur in ascribing it to Origen. These inscriptions run thus: 1.
"Refutation by Origen of all Heresies;" 2. "Of Origen's
Philosophumena...these are the contents;" 3. "Being estimable
(Dissertations) by Origen, a man of the greatest wisdom." The recently
discovered ms. itself in the margin has the words, "Origen, and
Origen's opinion." The title, as agreed upon by modern commentators,
is: 1. "Book I. of Origen's Refutation of all Heresies" (Wolf and
Gronovius); 2. "A Refutation of all Heresies;" 3. "Origen's
Philosophumena, or the Refutation of all Heresies." The last is
Miller's in his Oxford edition, 1851. The title might have been,
"Philosophumena, and the Refutation (therefrom) of all Heresies." There
were obviously two divisions of the work: (1) A resume of the tenets of
the philosophers (books i., ii., iii., iv.), preparatory to (2) the
refutation of heresies, on the ground of their derivative character
from Greek and Egyptian speculation. Bunsen would denominate the work
"St. Hippolytus' (Bishop and Martyr) Refutation of all Heresies; what
remains of the ten books."
[21] Most of what follows in book i. is a compilation from ancient
sources. The ablest resume followed by Cicero in the De Nat. Deor., of
the tenets of the ancient philosophers, is to be found in Aristotle's
Metaphysics. The English reader is referred to the Metaphysics, book i.
pp. 13-46 (Bohn's Classical Library), also to the translator's analysis
prefixed to this work, pp. 17-25. See also Diogenes' Lives of the
Philosophers, and Tenneman's Manual of Philosophy (translated in Bohn's
Library); Plutarch, De Placitis Philosophorum; Lewes' Biographical
History of (Ancient) Philosophy; and Rev. Dr. F. D. Maurice's History
of (Ancient) Metaphysical and Moral Philosophy. The same subject is
discussed in Ritter's History of Philosophy (translated by Morrison).
[22] This word is variously given thus: Academian, Academeian,
Academaic, Academe, Cademian, and Cadimian. The two last would seem to
indicate the character rather than the philosophy of Pyrrho. To favour
this view, the text should be altered into kai ademos, i.e., apodemos =
from home, not domestic.
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The Prooemium.--Motives for Undertaking the Refutation; Exposure of the
Ancient Mysteries; Plan of the Work; Completeness of the Refutation;
Value of the Treatise to Future Ages.
We must not overlook [23] any figment devised by those denominated
philosophers among the Greeks. For even their incoherent tenets must be
received as worthy of credit, on account of the excessive madness of
the heretics; who, from the observance of silence, and from concealing
their own ineffable mysteries, have by many been supposed worshippers
of God. [24] We have likewise, on a former occasion, [25] expounded the
doctrines of these briefly, not illustrating them with any degree of
minuteness, but refuting them in coarse digest; not having considered
it requisite to bring to light their secret [26] doctrines, in order
that, when we have explained their tenets by enigmas, they, becoming
ashamed, lest also, by our divulging their mysteries, we should convict
them of atheism, might be induced to desist in some degree from their
unreasonable opinion and their profane attempt. [27] But since I
perceive that they have not been abashed by our forbearance, and have
made no account of how God is long-suffering, though blasphemed by
them, in order that either from shame they may repent, or should they
persevere, be justly condemned, I am forced to proceed in my intention
of exposing those secret mysteries of theirs, which, to the initiated,
with a vast amount of plausibility they deliver who are not accustomed
first to disclose (to any one), till, by keeping such in suspense
during a period (of necessary preparation), and by rendering him
blasphemous towards the true God they have acquired complete ascendancy
over him, and perceive him eagerly panting after the promised
disclosure. And then, when they have tested him to be enslaved by sin,
they initiate him, putting him in possession of the perfection of
wicked things. Previously, however, they bind him with an oath neither
to divulge (the mysteries), nor to hold communication with any person
whatsoever, unless he first undergo similar subjection, though, when
the doctrine has been simply delivered (to any one), there was no
longer any need of an oath. For he who was content to submit to the
necessary purgation, [28] and so receive the perfect mysteries of these
men, by the very act itself, as well as in reference to his own
conscience, will feel himself sufficiently under an obligation not to
divulge to others; for if he once disclose wickedness of this
description to any man, he would neither be reckoned among men, nor be
deemed worthy to behold the light, since not even irrational animals
[29] would attempt such an enormity, as we shall explain when we come
to treat of such topics.
Since, however, reason compels us to plunge [30] into the very depth of
narrative, we conceive we should not be silent, but, expounding the
tenets of the several schools with minuteness, we shall evince reserve
in nothing. Now it seems expedient, even at the expense of a more
protracted investigation, not to shrink from labour; for we shall leave
behind us no trifling auxiliary to human life against the recurrence of
error, when all are made to behold, in an obvious light, the
clandestine rites of these men, and the secret orgies which, retaining
under their management, they deliver to the initiated only. But none
will refute these, save the Holy Spirit bequeathed unto the Church,
which the Apostles, having in the first instance received, have
transmitted to those who have rightly believed. But we, as being their
successors, and as participators in this grace, high-priesthood, and
office of teaching, [31] as well as being reputed guardians of the
Church, must not be found deficient in vigilance, [32] or disposed to
suppress correct doctrine. [33] Not even, however, labouring with every
energy of body and soul, do we tire in our attempt adequately to render
our Divine Benefactor a fitting return; and yet withal we do not so
requite Him in a becoming manner, except we are not remiss in
discharging the trust committed to us, but careful to complete the
measure of our particular opportunity, and to impart to all without
grudging whatever the Holy Ghost supplies, not only bringing to light,
[34] by means of our refutation, matters foreign (to our subject), but
also whatsoever things the truth has received by the grace of the
Father, [35] and ministered to men. These also, illustrating by
argument and creating testimony [36] by letters, we shall unabashed
proclaim.
In order, then, as we have already stated, that we may prove them
atheists, both in opinion and their mode (of treating a question) and
in fact, and (in order to show) whence it is that their attempted
theories have accrued unto them, and that they have endeavoured to
establish their tenets, taking nothing from the holy Scriptures--nor is
it from preserving the succession of any saint that they have hurried
headlong into these opinions;--but that their doctrines have derived
their origin [37] from the wisdom of the Greeks, from the conclusions
of those who have formed systems of philosophy, and from would-be
mysteries, and the vagaries of astrologers,--it seems, then, advisable,
in the first instance, by explaining the opinions advanced by the
philosophers of the Greeks, to satisfy our readers that such are of
greater antiquity than these (heresies), and more deserving of
reverence in reference to their views respecting the divinity; in the
next place, to compare each heresy with the system of each speculator,
so as to show that the earliest champion of the heresy availing himself
[38] of these attempted theories, has turned them to advantage by
appropriating their principles, and, impelled from these into worse,
has constructed his own doctrine. The undertaking admittedly is full of
labour, and (is one) requiring extended research. We shall not,
however, be wanting in exertion; for afterwards it will be a source of
joy, just like an athlete obtaining with much toil the crown, or a
merchant after a huge swell of sea compassing gain, or a husbandman
after sweat of brow enjoying the fruits, or a prophet after reproaches
and insults seeing his predictions turning out true. In the
commencement, therefore, we shall declare who first, among the Greeks,
pointed out (the principles of) natural philosophy. For from these
especially have they furtively taken their views who have first
propounded these heresies, [39] as we shall subsequently prove when we
come to compare them one with another. Assigning to each of those who
take the lead among philosophers their own peculiar tenets, we shall
publicly exhibit these heresiarchs as naked and unseemly.
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[23] Some hiatus at the beginning of this sentence is apparent.
[24] An elaborate defence of this position forms the subject of
Cudworth's great work, The True Intellectual System of the Universe.
[25] This statement has been urged against Origen's authorship, in
favour of Epiphanius, who wrote an extended treatise on the Heresies,
with an abridgment.
[26] That is, their esoteric mysteries, intended only for a favoured
few, as contrasted with the exoteric, designed for more general
diffusion.
[27] One ms. has--"the profane opinion and unreasonable attempt."
[28] "To learn" (Roeper).
[29] "And those that are irrational animals do not attempt," (or)
"because irrational," etc. The last is Sancroft's reading; that in the
text, Roeper's.
[30] "Ascend up to" (Roeper).
[31] This passage is quoted by those who impugn the authorship of
Origen on the ground of his never having been a bishop of the Church.
It is not, however, quite certain that the words refer to the episcopal
office exclusively.
[32] The common reading is in the future, but the present tense is
adopted by Richter in his Critical Observations, p. 77.
[33] It might be, "any opinion that may be subservient to the subject
taken in hand." This is Cruice's rendering in his Latin version. A
different reading is, "we must not be silent as regards reasons that
hold good," or, "as regards rational distinctions," or, "refrain from
utterances through the instrument of reasoning." The last is Roeper's.
[34] Another reading is, "bringing into a collection."
[35] Or, "the Spirit."
[36] Or, "indicating a witness;" or, "having adduced testimony."
[37] Or, "a starting-point."
[38] Or, "devoting his attention to;" or, "having lighted upon."
[39] The chief writers on the early heresies are: Irenaeus, of the
second century; Hippolytus, his pupil, of the third; Philastrius,
Epiphanius, and St. Augustine, of the fourth century. The learned need
scarcely be reminded of the comprehensive digest furnished by Ittigius
in the preface to his dissertation on the heresies of the apostolic and
post-apostolic ages. A book more within the reach of the general reader
is Dr. Burton's Inquiry into the Heresies of the Apostolic Age.
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Chapter I.--Thales; His Physics and Theology; Founder of Greek
Astronomy.
It is said that Thales of Miletus, one of the seven [40] wise men,
first attempted to frame a system of natural philosophy. This person
said that some such thing as water is the generative principle of the
universe, and its end;--for that out of this, solidified and again
dissolved, all things consist, and that all things are supported on it;
from which also arise both earthquakes and changes of the winds and
atmospheric movements, [41] and that all things are both produced [42]
and are in a state of flux corresponding with the nature of the primary
author of generation;--and that the Deity [43] is that which has
neither beginning nor end. This person, having been occupied with an
hypothesis and investigation concerning the stars, became the earliest
author to the Greeks of this kind of learning. And he, looking towards
heaven, alleging that he was carefully examining supernal objects, fell
into a well; and a certain maid, by name Thratta, remarked of him
derisively, that while intent on beholding things in heaven, he did not
know [44] what was at his feet. And he lived about the time of Croesus.
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[40] [These were: Periander of Corinth, b.c. 585; Pittacus of Mitylene,
b.c. 570; Thales of Miletus, b.c. 548: Solon of Athens, b.c. 540; Chilo
of Sparta, b.c. 597; Bias of Priene; Cleobulus of Lindus, b.c. 564.]
[41] Or, "motions of the stars" (Roeper).
[42] Or, "carried along" (Roeper).
[43] Or," that which is divine." See Clemens Alexandrinus, Strom., v.
pp. 461, 463 (Heinsius and Sylburgius' ed.). Thales, on being asked,
"What is God?" "That," replied he, "which has neither beginning nor
end."
[44] Or, "see."
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Chapter II.--Pythagoras; His Cosmogony; Rules of His Sect; Discoverer
of Physiognomy; His Philosophy of Numbers; His System of the
Transmigration of Souls; Zaratas on Demons; Why Pythagoras Forbade the
Eating of Beans; The Mode of Living Adopted by His Disciples.
But there was also, not far from these times, another philosophy which
Pythagoras originated (who some say was a native of Samos), which they
have denominated Italian, because that Pythagoras, flying from
Polycrates the king of Samos, took up his residence in a city of Italy,
and there passed the entire of his remaining years. And they who
received in succession his doctrine, did not much differ from the same
opinion. And this person, instituting an investigation concerning
natural phenomena, [45] combined together astronomy, and geometry, and
music. [46] And so he proclaimed that the Deity is a monad; and
carefully acquainting himself with the nature of number, he affirmed
that the world sings, and that its system corresponds with harmony, and
he first resolved the motion of the seven stars into rhythm and melody.
And being astonished at the management of the entire fabric, he
required that at first his disciples should keep silence, as if persons
coming into the world initiated in (the secrets of) the universe; next,
when it seemed that they were sufficiently conversant with his mode of
teaching his doctrine, and could forcibly philosophize concerning the
stars and nature, then, considering them pure, he enjoins them to
speak. This man distributed his pupils in two orders, and called the
one esoteric, but the other exoteric. And to the former he confided
more advanced doctrines, and to the latter a more moderate amount of
instruction.
And he also touched on magic--as they say--and himself [47] discovered
an art of physiogony, [48] laying down as a basis certain numbers and
measures, saying that they comprised the principle of arithmetical
philosophy by composition after this manner. The first number became an
originating principle, which is one, indefinable, incomprehensible,
having in itself all numbers that, according to plurality, can go on ad
infinitum. But the primary monad became a principle of numbers,
according to substance, [49] --which is a male monad, begetting after
the manner of a parent all the rest of the numbers. Secondly, the duad
is a female number, and the same also is by arithmeticians termed even.
Thirdly, the triad is a male number. This also has been classified by
arithmeticians under the denomination uneven. And in addition to all
these is the tetrad, a female number; and the same also is called even,
because it is female. Therefore all the numbers that have been derived
from the genus are four; but number is the indefinite genus, from which
was constituted, according to them, the perfect [50] number, viz., the
decade. For one, two, three, four, become ten, if its proper
denomination be preserved essentially for each of the numbers.
Pythagoras affirmed this to be a sacred quaternion, source of
everlasting nature, [51] having, as it were, roots in itself; and that
from this number all the numbers receive their originating principle.
For eleven, and twelve, and the rest, partake of the origin of
existence [52] from ten. Of this decade, the perfect number, there are
termed four divisions,--namely, number, monad, [53] square, (and) cube.
And the connections and blendings of these are performed, according to
nature, for the generation of growth completing the productive number.
For when the square itself is multiplied [54] into itself, a
biquadratic is the result. But when the square is multiplied into the
cube, the result is the product of a square and cube; and when the cube
is multiplied into the cube, the product of two cubes is the result. So
that all the numbers from which the production of existing (numbers)
arises, are seven,--namely, number, monad, square, cube, biquadratic,
quadratic-cube, cubo-cube.
This philosopher likewise said that the soul is immortal, and that it
subsists in successive bodies. Wherefore he asserted that before the
Trojan era he was AEthalides, [55] and during the Trojan epoch
Euphorbus, and subsequent to this Hermotimus of Samos, and after him
Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, [56]
and Aristoxenus [57] the musician, assert that Pythagoras came to
Zaratas [58] the Chaldean, and that he explained to him that there are
two original causes of things, father and mother, and that father is
light, but mother darkness; and that of the light the parts are hot,
dry, not heavy, light, swift; but of darkness, cold, moist, weighty,
slow; and that out of all these, from female and male, the world
consists. But the world, he says, is a musical harmony; [59] wherefore,
also, that the sun performs a circuit in accordance with harmony. And
as regards the things that are produced from earth and the cosmical
system, they maintain that Zaratas [60] makes the following statements:
that there are two demons, the one celestial and the other terrestrial;
and that the terrestrial sends up a production from earth, and that
this is water; and that the celestial is a fire, partaking of the
nature of air, hot and cold. [61] And he therefore affirms that none of
these destroys or sullies the soul, for these constitute the substance
of all things. And he is reported to have ordered his followers not to
eat beans, because that Zaratas said that, at the origin and concretion
of all things, when the earth was still undergoing its process of
solidification, [62] and that of putrefaction had set in, the bean was
produced. [63] And of this he mentions the following indication, that
if any one, after having chewed a bean without the husk, places it
opposite the sun for a certain period,--for this immediately will aid
in the result,--it yields the smell of human seed. And he mentions also
another clearer instance to be this: if, when the bean is blossoming,
we take the bean and its flower, and deposit them in a jar, smear this
over, and bury it in the ground, and after a few days uncover it, we
shall see it wearing the appearance, first of a woman's pudendum, and
after this, when closely examined, of the head of a child growing in
along with it. This person, being burned along with his disciples in
Croton, a town of Italy, perished. And this was a habit with him,
whenever one repaired to him with a view of becoming his follower, (the
candidate disciple was compelled) to sell his possessions, and lodge
the money sealed with Pythagoras, and he continued in silence to
undergo instruction, sometimes for three, but sometimes for five years.
And again, on being released, he was permitted to associate with the
rest, and remained as a disciple, and took his meals along with them;
if otherwise, however, he received back his property, and was rejected.
These persons, then, were styled Esoteric Pythagoreans, whereas the
rest, Pythagoristae.
Among his followers, however, who escaped the conflagration were Lysis
and Archippus, and the servant of Pythagoras, Zamolxis, [64] who also
is said to have taught the Celtic Druids to cultivate the philosophy of
Pythagoras. And they assert that Pythagoras learned from the Egyptians
his system of numbers and measures; and being struck by the plausible,
fanciful, and not easily revealed wisdom of the priests, he himself
likewise, in imitation of them, enjoined silence, and made his
disciples lead a solitary life in underground chapels. [65]
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[45] Or, "nature."
[46] "And arithmetic" (added by Roeper).
[47] Or, "and he first."
[48] Or, "physiognomy."
[49] Or, "in conformity with his hypothesis."
[50] Or, "the third."
[51] Or, "an everlasting nature;" or, "having the roots of an
everlasting nature in itself," the words "as it were" being omitted in
some mss.
[52] Or, "production."
[53] It should be probably, "monad, number." The monad was with
Pythagoras, and in imitation of him with Leibnitz, the highest
generalization of number, and a conception in abstraction, commensurate
with what we call essence, whether of matter or spirit.
[54] Kobisthe in text must be rendered "multiplied." The formulary is
self-evident: (a^2)^2 = a^4, (a^2)^3 = a^6, (a^3)^3 = a^9.
[55] Or Thallis. AEthalides, a son of Hermes, was herald of the
Argonauts, and said never to have forgotten anything. In this way his
soul remembered its successive migrations into the bodies of Euphorbus,
Hermotimus, Pyrrhus, and Pythagoras. (See Diogenes' Lives, book viii.
chap. i. sec. 4.)
[56] No name occurs more frequently in the annals of Greek literature
than that of Diodorus. One, however, with the title "of Eretria," as
far as the translator knows, is mentioned only by Hippolytus; so that
this is likely another Diodorus to be added to the long list already
existing. It may be that Diodorus Eretriensis is the same as Diodorus
Crotoniates, a Pythagorean philosopher. See Fabricius' Biblioth.
Graec., lib ii. cap. iii., lib. iii. cap. xxxi.; also Meursius'
Annotations, p. 20, on Chalcidius' Commentary on Plato's Timaeus. The
article in Smith's Dictionary is a transcript of these.
[57] Aristoxenus is mentioned by Cicero in his Tusculan Questions, book
i. chap. xviii., as having broached a theory in psychology, which may
have suggested, in modern times, to David Hartley his hypothesis of
sensation being the result of nerval vibrations. Cicero says of
Aristoxenus, "that he was so charmed with his own harmonies, that he
sought to transfer them into investigations concerning our corporeal
and spiritual nature."
[58] Zaratas is another form of the name Zoroaster.
[59] Or, "is a nature according to musical harmony" (preceding note);
or, "The cosmical system is nature and a musical harmony."
[60] Zaratas, or Zoroaster, is employed as a sort of generic
denomination for philosopher by the Orientals, who, whatever portions
of Asia they inhabit, mostly ascribe their speculative systems to a
Zoroaster. No less than six individuals bearing this name are spoken
of. Arnobius (Contr. Gentes., i. 52) mentions four--(1) a Chaldean,
(2) Bactrian, (3) Pamphylian, (4) Armenian. Pliny mentions a fifth as a
native of Proconnesus ( Nat. Hist.., xxx. 1), while Apuleius (Florida,
ii. 15) a sixth Zoroaster, a native of Babylon, and contemporary with
Pythagoras, the one evidently alluded to by Hippolytus. (See
translator's Treatise on Metaphysics, chap. ii.)
[61] Or, "that it was hot and cold," or "hot of moist."
[62] Or it might be rendered, "a process of arrangement." The Abbe
Cruice (in his edition of Hippolytus, Paris, 1860) suggests a different
reading, which would make the words translate thus, "when the earth was
an undigested and solid mass."
[63] [See book vi. cap. xxii., infra, and note. But Clement gives
another explanation. See vol. ii. p. 385, this series.]
[64] Or, "Zametus."
[65] Or, "leading them down into cells, made them," etc.; or, "made his
disciples observe silence," etc.
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Chapter III.--Empedocles; His Twofold Cause; Tenet of Transmigration.
But Empedocles, born after these, advanced likewise many statements
respecting the nature of demons, to the effect that, being very
numerous, they pass their time in managing earthly concerns. This
person affirmed the originating principle of the universe to be discord
and friendship, and that the intelligible fire of the monad is the
Deity, and that all things consist of fire, and will be resolved into
fire; with which opinion the Stoics likewise almost agree, expecting a
conflagration. But most of all does he concur with the tenet of
transition of souls from body to body, expressing himself thus:--
"For surely both youth and maid I was,
And shrub, and bird, [66] and fish, from ocean stray'd." [67]
This (philosopher) maintained the transmutation of all souls into any
description of animal. For Pythagoras, the instructor of these (sages),
[68] asserted that himself had been Euphorbus, who served in the
expedition against Ilium, alleging that he recognised his shield. The
foregoing are the tenets of Empedocles.
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[66] Or, "and beast," more in keeping with the sense of the name; or "a
lamb" has been suggested in the Gottingen edition of Hippolytus.
[67] Or, "traveller into the sea;" or, "mute ones from the sea;" or,
"from the sea a glittering fish."
[68] Or, "being the instructor of this (philosopher)."
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Chapter IV.--Heraclitus; His Universal Dogmatism; His Theory of Flux;
Other Systems.
But Heraclitus, a natural philosopher of Ephesus, surrendered himself
to universal grief, condemning the ignorance of the entire of life, and
of all men; nay, commiserating the (very) existence of mortals, for he
asserted that he himself knew everything, whereas the rest of mankind
nothing. [69] But he also advanced statements almost in concert with
Empedocles, saying that the originating principle of all things is
discord and friendship, and that the Deity is a fire endued with
intelligence, and that all things are borne one upon another, and never
are at a standstill; and just as Empedocles, he affirmed that the
entire locality about us is full of evil things, and that these evil
things reach as far as the moon, being extended from the quarter
situated around the earth, and that they do not advance further,
inasmuch as the entire space above the moon is more pure. So also it
seemed to Heraclitus.
After these arose also other natural philosophers, whose opinions we
have not deemed it necessary to declare, (inasmuch as) they present no
diversity to those already specified. Since, however, upon the whole, a
not inconsiderable school has sprung (from thence), and many natural
philosophers subsequently have arisen from them, each advancing
different accounts of the nature of the universe, it seems also to us
advisable, that, explaining the philosophy that has come down by
succession from Pythagoras, we should recur to the opinions entertained
by those living after the time of Thales, and that, furnishing a
narrative of these, we should approach the consideration of the ethical
and logical philosophy which Socrates and Aristotle originated, the
former ethical, and the latter logical. [70]
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[69] Proclus, in his commentary on Plato's Timaeus, uses almost the
same words: "but Heraclitus, in asserting his own universal knowledge,
makes out all the rest of mankind ignorant."
[70] Or, "and among these, Socrates a moral philosopher, and Aristotle
a logician, originated systems."
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Chapter V.--Anaximander; His Theory of the Infinite; His Astronomic
Opinions; His Physics.
Anaximander, then, was the hearer of Thales. Anaximander was son of
Praxiadas, and a native of Miletus. This man said that the originating
principle of existing things is a certain constitution of the Infinite,
out of which the heavens are generated, and the worlds therein; and
that this principle is eternal and undecaying, and comprising all the
worlds. And he speaks of time as something of limited generation, and
subsistence, and destruction. This person declared the Infinite to be
an originating principle and element of existing things, being the
first to employ such a denomination of the originating principle. But,
moreover, he asserted that there is an eternal motion, by the agency of
which it happens that the heavens [71] are generated; but that the
earth is poised aloft, upheld by nothing, continuing (so) on account of
its equal distance from all (the heavenly bodies); and that the figure
of it is curved, circular, [72] similar to a column of stone. [73] And
one of the surfaces we tread upon, but the other is opposite. [74]
And that the stars are a circle of fire, separated from the fire which
is in the vicinity of the world, and encompassed by air. And that
certain atmospheric exhalations arise in places where the stars shine;
wherefore, also, when these exhalations are obstructed, that eclipses
take place. And that the moon sometimes appears full and sometimes
waning, according to the obstruction or opening of its (orbital) paths.
But that the circle of the sun is twenty-seven times [75] larger than
the moon, and that the sun is situated in the highest (quarter of the
firmament); whereas the orbs of the fixed stars in the lowest. And that
animals are produced (in moisture [76] ) by evaporation from the sun.
And that man was, originally, similar to a different animal, that is, a
fish. And that winds are caused by the separation of very rarified
exhalations of the atmosphere, and by their motion after they have been
condensed. And that rain arises from earth's giving back (the vapours
which it receives) from the (clouds [77] ) under the sun. And that
there are flashes of lightning when the wind coming down severs the
clouds. This person was born in the third year of the xlii. Olympiad.
[78]
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[71] Or, "men."
[72] Or, "moist."
[73] Or, "congealed snow."
[74] That is, Antipodes. Diogenes Laertius was of the opinion that
Plato first indicated by name the Antipodes.
[75] Or, "727 times," an improbable reading.
[76] "In moisture" is properly added, as Plutarch, in his De Placitis,
v. xix., remarks that "Anaximander affirms that primary animals were
produced in moisture."
[77] This word seems requisite to the sense of the passage.
[78] b.c. 610. On Olympiads, see Jarvis, Introd., p. 21.]
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Chapter VI.--Anaximenes; His System of "An Infinite Air;" His Views of
Astronomy and Natural Phenomena.
But Anaximenes, who himself was also a native of Miletus, and son of
Eurystratus, affirmed that the originating principle is infinite air,
out of which are generated things existing, those which have existed,
and those that will be, as well as gods and divine (entities), and that
the rest arise from the offspring of this. But that there is such a
species of air, when it is most even, which is imperceptible to vision,
but capable of being manifested by cold and heat, and moisture and
motion, and that it is continually in motion; for that whatsoever
things undergo alteration, do not change if there is not motion. For
that it presents a different appearance according as it is condensed
and attenuated, for when it is dissolved into what is more attenuated
that fire is produced, and that when it is moderately condensed again
into air that a cloud is formed from the air by virtue of the
contraction; [79] but when condensed still more, water, (and) that when
the condensation is carried still further, earth is formed; and when
condensed to the very highest degree, stones. Wherefore, that the
dominant principles of generation are contraries,--namely, heat and
cold. And that the expanded earth is wafted along upon the air, and in
like manner both sun and moon and the rest of the stars; for all things
being of the nature of fire, are wafted about through the expanse of
space, upon the air. And that the stars are produced from earth by
reason of the mist which arises from this earth; and when this is
attenuated, that fire is produced, and that the stars consist of the
fire which is being borne aloft. But also that there are terrestrial
natures in the region of the stars carried on along with them. And he
says that the stars do not move under the earth, as some have supposed,
but around the earth, [80] just as a cap is turned round our head; and
that the sun is hid, not by being under the earth, but because covered
by the higher portions of the earth, and on account of the greater
distance that he is from us. But that the stars do not emit heat on
account of the length of distance; and that the winds are produced when
the condensed air, becoming rarified, is borne on; and that when
collected and thickened still further, clouds are generated, and thus a
change made into water. And that hail is produced when the water borne
down from the clouds becomes congealed; and that snow is generated when
these very clouds, being more moist, acquire congelation; and that
lightning is caused when the clouds are parted by force of the winds;
for when these are sundered there is produced a brilliant and fiery
flash. And that a rainbow is produced by reason of the rays of the sun
falling on the collected air. And that an earthquake takes place when
the earth is altered into a larger (bulk) by heat and cold. These
indeed, then, were the opinions of Anaximenes. This (philosopher)
flourished about the first year of the lviii. Olympiad. [81]
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[79] Or, "revolutionary motion."
[80] Plutarch, in his De Placitis Philosophorum, attributes both
opinions to Anaximenes, viz., that the sun was moved both under and
around the earth.
[81] [b.c. 556.]
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Chapter VII.--Anaxagoras; His Theory of Mind; Recognises an Efficient
Cause; His Cosmogony and Astronomy.
After this (thinker) comes Anaxagoras, [82] son of Hegesibulus, [83] a
native of Clazomenae. This person affirmed the originating principle of
the universe to be mind and matter; mind being the efficient cause,
whereas matter that which was being formed. For all things coming into
existence simultaneously, mind supervening introduced order. And
material principles, he says, are infinite; even the smaller of these
are infinite. [84] And that all things partake of motion by being moved
by mind, and that similar bodies coalesce. And that celestial bodies
were arranged by orbicular motion. That, therefore, what was thick and
moist, and dark and cold, and all things heavy, came together into the
centre, from the solidification of which earth derived support; but
that the things opposite to these--namely, heat and brilliancy, and
dryness and lightness--hurried impetuously into the farther portion of
the atmosphere. And that the earth is in figure plane; and that it
continues suspended aloft, by reason of its magnitude, and by reason of
there being no vacuum, and by reason of the air, which was most
powerful, bearing along the wafted earth. But that among moist
substances on earth, was the sea, and the waters in it; and when these
evaporated (from the sun), or had settled under, that the ocean was
formed in this manner, as well as from the rivers that from time to
time flow into it. And that the rivers also derive support from the
rains and from the actual waters in the earth; for that this is hollow,
and contains water in its caverns. And that the Nile is inundated in
summer, by reason of the waters carried down into it from the snows in
northern (latitudes). [85] And that the sun and moon and all the stars
are fiery stones, that were rolled round by the rotation of the
atmosphere. And that beneath the stars are sun and moon, and certain
invisible bodies that are carried along with us; and that we have no
perception of the heat of the stars, both on account of their being so
far away, and on account of their distance from the earth; and further,
they are not to the same degree hot as the sun, on account of their
occupying a colder situation. And that the moon, being lower than the
sun, is nearer us. And that the sun surpasses the Peloponnesus in size.
And that the moon has not light of its own, but from the sun. But that
the revolution of the stars takes place under the earth. And that the
moon is eclipsed when the earth is interposed, and occasionally also
those (stars) that are underneath the moon. And that the sun (is
eclipsed) when, at the beginning of the month, the moon is interposed.
And that the solstices are caused by both sun and moon being repulsed
by the air. And that the moon is often turned, by its not being able to
make head against the cold. This person was the first to frame
definitions regarding eclipses and illuminations. And he affirmed that
the moon is earthy, and has in it plains and ravines. And that the
milky way is a reflection of the light of the stars which do not derive
their radiance from the sun; [86] and that the stars, coursing (the
firmament) as shooting sparks, arise out of the motion of the pole. And
that winds are caused when the atmosphere is rarified by the sun, and
by those burning orbs that advance under the pole, and are borne from
(it). And that thunder and lightning are caused by heat falling on the
clouds. And that earthquakes are produced by the air above falling on
that under the earth; for when this is moved, that the earth also,
being wafted by it, is shaken. And that animals originally came into
existence [87] in moisture, and after this one from another; and that
males are procreated when the seed secreted from the right parts
adhered to the right parts of the womb, and that females are born when
the contrary took place. This philosopher flourished in the first year
of the lxxxviii. Olympiad, [88] at which time they say that Plato also
was born. They maintain that Anaxagoras was likewise prescient.
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[82] Aristotle considers that Anaxagoras was the first to broach the
existence of efficient causes in nature. He states, however, that
Hermotimus received the credit of so doing at an earlier date.
[83] Or, Hegesephontus.
[84] Simplicius, in his Commentary on Aristotle's Physics, where (book
i. c. 2) Anaxagoras is spoken of, says that the latter maintained that
"all things existed simultaneously--infinite things, and plurality, and
diminutiveness, for even what was diminutive was infinite." (See
Aristotle's Metaphysics, iii. 4, Macmahon's translation, p. 93.) This
explains Hippolytus' remark, while it suggests an emendation of the
text.
[85] Or, "in the Antipodes;" or, "from the snow in AEthiopia."
[86] Or, "overpowered by the sun," that is, whose light was lost in the
superior brilliancy of the sun.
[87] Or, "were generated."
[88] [Died b.c. 428 or 429.]
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Chapter VIII.--Archelaus; System Akin to that of Anaxagoras; His Origin
of the Earth and of Animals; Other Systems.
Archelaus was by birth an Athenian, and son of Apollodorus. [89] This
person, similarly with Anaxagoras, asserted the mixture of matter, and
enunciated his first principles in the same manner. This philosopher,
however, held that there is inherent immediately in mind a certain
mixture; and that the originating principle of motion is the mutual
separation of heat and cold, and that the heat is moved, and that the
cold remains at rest. And that the water, being dissolved, flows
towards the centre, where the scorched air and earth are produced, of
which the one is borne upwards and the other remains beneath. And that
the earth is at rest, and that on this account it came into existence;
and that it lies in the centre, being no part, so to speak, of the
universe, delivered from the conflagration; and that from this, first
in a state of ignition, is the nature of the stars, of which indeed the
largest is the sun, and next to this the moon; and of the rest some
less, but some greater. And he says that the heaven was inclined at an
angle, and so that the sun diffused light over the earth, and made the
atmosphere transparent, and the ground dry; for that at first it was a
sea, inasmuch as it is lofty at the horizon and hollow in the middle.
And he adduces, as an indication of the hollowness, that the sun does
not rise and set to all at the same time, which ought to happen if the
earth was even. And with regard to animals, he affirms that the earth,
being originally fire in its lower part, where the heat and cold were
intermingled, both the rest of animals made their appearance, numerous
and dissimilar, [90] all having the same food, being nourished from
mud; and their existence was of short duration, but afterwards also
generation from one another arose unto them; and men were separated
from the rest (of the animal creation), and they appointed rulers, and
laws, and arts, and cities, and the rest. And he asserts that mind is
innate in all animals alike; for that each, according to the difference
of their physical constitution, employed (mind), at one time slower, at
another faster. [91]
Natural philosophy, then, continued from Thales until Archelaus.
Socrates was the hearer of this (latter philosopher). There are,
however, also very many others, introducing various opinions respecting
both the divinity and the nature of the universe; and if we were
disposed to adduce all the opinions of these, it would be necessary to
compose a vast quantity of books. But, reminding the reader of those
whom we especially ought--who are deserving of mention from their fame,
and from being, so to speak, the leaders to those who have subsequently
framed systems of philosophy, and from their supplying them with a
starting-point towards such undertakings--let us hasten on our
investigations towards what remains for consideration.
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[89] [b.c. 440.]
[90] Or, "both many of the rest of the animal kingdom, and man
himself." (See Diogenes Laertius' Lives, ii. 17.)
[91] There is some confusion in the text here, but the rendering given
above, though conjectural, is highly probable. One proposed emendation
would make the passage run thus: "for that each body employed mind,
sometimes slower, sometimes faster."
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Chapter IX.--Parmenides; His Theory of "Unity;" His Eschatology.
For Parmenides [92] likewise supposes the universe to be one, both
eternal and unbegotten, and of a spherical form. And neither did he
escape the opinion of the great body (of speculators), affirming fire
and earth to be the originating principles of the universe--the earth
as matter, but the fire as cause, even an efficient one. He asserted
that the world would be destroyed, but in what way he does not mention.
[93] The same (philosopher), however, affirmed the universe to be
eternal, and not generated, and of spherical form and homogeneous, but
not having a figure in itself, and immoveable and limited.
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[92] [b.c. 500.]
[93] The next sentence is regarded by some as not genuine.
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Chapter X.--Leucippus; His Atomic Theory.
But Leucippus, [94] an associate of Zeno, did not maintain the same
opinion, but affirms things to be infinite, and always in motion, and
that generation and change exist continuously. And he affirms plenitude
and vacuum to be elements. And he asserts that worlds are produced when
many bodies are congregated and flow together from the surrounding
space to a common point, so that by mutual contact they made substances
of the same figure and similar in form come into connection; and when
thus intertwined, [95] there are transmutations into other bodies, and
that created things wax and wane through necessity. But what the nature
of necessity is, (Parmenides) did not define.
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[94] [b.c. 370.]
[95] Or, "when again mutually connected, that different entities were
generated." (See Diogenes Laertius' Lives, ix. 30-32.)
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Chapter XI.--Democritus; His Duality of Principles; His Cosmogony.
And Democritus [96] was an acquaintance of Leucippus. Democritus, son
of Damasippus, a native of Abdera, [97] conferring with many
gymnosophists among the Indians, and with priests in Egypt, and with
astrologers and magi in Babylon, (propounded his system). Now he makes
statements similarly with Leucippus concerning elements, viz.,
plenitude and vacuum, denominating plenitude entity, and vacuum
nonentity; and this he asserted, since existing things are continually
moved in the vacuum. And he maintained worlds to be infinite, and
varying in bulk; and that in some there is neither sun nor moon, while
in others that they are larger than with us, and with others more
numerous. And that intervals between worlds are unequal; and that in
one quarter of space (worlds) are more numerous, and in another less
so; and that some of them increase in bulk, but that others attain
their full size, while others dwindle away and that in one quarter they
are coming into existence, whilst in another they are failing; and that
they are destroyed by clashing one with another. And that some worlds
are destitute of animals and plants, and every species of moisture. And
that the earth of our world was created before that of the stars, and
that the moon is underneath; next (to it) the sun; then the fixed
stars. And that (neither) the planets nor these (fixed stars) possess
an equal elevation. And that the world flourishes, until no longer it
can receive anything from without. This (philosopher) turned all
things into ridicule, as if all the concerns of humanity were deserving
of laughter.
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[96] [Died in his hundred and ninth year, b.c. 361.]
[97] Or, "Audera."
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Chapter XII.--Xenophanes; His Scepticism; His Notions of God and
Nature; Believes in a Flood.
But Xenophanes, a native of Colophon, [98] was son of Orthomenes. This
man survived to the time of Cyrus. [99] This (philosopher) first
asserted that there is no possibility of comprehending anything,
expressing himself thus:--
"For if for the most part of perfection man may speak,
Yet he knows it not himself, and in all attains surmise."
And he affirms that nothing is generated or perishes, or is moved; and
that the universe, being one, is beyond change. But he says that the
deity is eternal, and one and altogether homogeneous and limited, and
of a spherical form, and endued with perception in all parts. And that
the sun exists during each day from a conglomeration of small sparks,
and that the earth is infinite, and is surrounded neither by an
atmosphere nor by the heaven. And that there are infinite suns and
moons, and that all things spring from earth. This man affirmed that
the sea is salt, on account of the many mixtures that flow into it.
Metrodorus, however, from the fact of its being filtered through earth,
asserts that it is on account of this that it is made salt. And
Xenophanes is of opinion that there had been a mixture of the earth
with the sea, and that in process of time it was disengaged from the
moisture, alleging that he could produce such proofs as the following:
that in the midst of earth, and in mountains, shells are discovered;
and also in Syracuse he affirms was found in the quarries the print of
a fish and of seals, and in Paros an image of a laurel [100] in the
bottom of a stone, and in Melita [101] parts of all sorts of marine
animals. And he says that these were generated when all things
originally were embedded in mud, and that an impression of them was
dried in the mud, but that all men had perished [102] when the earth,
being precipitated into the sea, was converted into mud; then, again,
that it originated generation, and that this overthrow occurred to all
worlds.
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[98] [Born 556 b.c.]
[99] [Incredible. Cyrus the younger, fell at Cunaxa b.c. 401. Cyrus the
elder was a contemporary of Xenophanes.]
[100] Or, "anchovy."
[101] Or," Melitus."
[102] The textual reading is in the present, but obviously requires a
past tense.
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Chapter XIII.--Ecphantus; His Scepticism; Tenet of Infinity.
One Ecphantus, a native of Syracuse, affirmed that it is not possible
to attain a true knowledge of things. He defines, however, as he
thinks, primary bodies to be indivisible, [103] and that there are
three variations of these, viz., bulk, figure, capacity, from which are
generated the objects of sense. But that there is a determinable
multitude of these, and that this is infinite. [104] And that bodies
are moved neither by weight nor by impact, but by divine power, which
he calls mind and soul; and that of this the world is a representation;
wherefore also it has been made in the form of a sphere by divine
power. [105] And that the earth in the middle of the cosmical system is
moved round its own centre towards the east. [106]
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[103] Some confusion has crept into the text. The first clause of the
second sentence belongs probably to the first. The sense would then run
thus: "Ecphantus affirmed the impossibility of dogmatic truth, for that
every one was permitted to frame definitions as he thought proper."
[104] Or, "that there is, according to this, a multitude of defined
existences, and that such is infinite."
[105] Or, "a single power."
[106] [So far anticipating modern science.]
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Chapter XIV.--Hippo; His Duality of Principles; His Psychology.
Hippo, a native of Rhegium, asserted as originating principles,
coldness, for instance water, and heat, for instance fire. And that
fire, when produced by water, subdued the power of its generator, and
formed the world. And the soul, he said, is [107] sometimes brain, but
sometimes water; for that also the seed is that which appears to us to
arise out of moisture, from which, he says, the soul is produced.
So far, then, we think we have sufficiently adduced (the opinions of)
these; wherefore, inasmuch as we have adequately gone in review through
the tenets of physical speculators, it seems to remain that we now turn
to Socrates and Plato, who gave especial preference to moral
philosophy.
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[107] Or, "holds."
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Chapter XV.--Socrates; His Philosophy Reproduced by Plato.
Socrates, then, was a hearer of Archelaus, the natural philosopher; and
he, reverencing the rule, "Know thyself," and having assembled a large
school, had Plato (there), who was far superior to all his pupils.
(Socrates) himself left no writings [108] after him. Plato, however,
taking notes [109] of all his (lectures on) wisdom, established a
school, combining together natural, ethical, (and) logical
(philosophy). But the points Plato determined are these following.
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[108] Or, "writing." Still Socrates may be called the father of the
Greek philosophy. "From the age of Aristotle and Plato, the rise of the
several Greek sects may be estimated as so many successful or abortive
efforts to carry out the principles enunciated by
Socrates."--Translator's Treatise on Metaphysics, chap. iii. p. 45.
[109] This word signifies to take impressions from anything, which
justifies the translation, historically correct, given above. Its
literal import is "wipe clean," and in this sense Hippolytus may intend
to assert that Plato wholly appropriated the philosophy of Socrates.
(See Diogenes Laertius, xi. 61, where the same word occurs.)
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Chapter XVI.--Plato; Threefold Classification of Principles; His Idea
of God; Different Opinions Regarding His Theology and Psychology; His
Eschatology and System of Metempsychosis; His Ethical Doctrines;
Notions on the Free-Will Question.
Plato (lays down) that there are three originating principles of the
universe, (namely) God, and matter, and exemplar; God as the Maker and
Regulator of this universe, and the Being who exercises providence over
it; but matter, as that which underlies all (phenomena), which (matter)
he styles both receptive and a nurse, out of the arrangement of which
proceeded the four elements of which the world consists; (I mean) fire,
air, earth, water, from which all the rest of what are denominated
concrete substances, as well as animals and plants, have been formed.
And that the exemplar, which he likewise calls ideas, is the
intelligence of the Deity, to which, as to an image in the soul, the
Deity attending, fabricated all things. God, he says, is both
incorporeal and shapeless, and comprehensible by wise men solely;
whereas matter is body potentially, but with potentiality not as yet
passing into action, for being itself without form and without quality,
by assuming forms and qualities, it became body. That matter,
therefore, is an originating principle, and coeval with the Deity, and
that in this respect the world is uncreated. For (Plato) affirms that
(the world) was made out of it. And that (the attribute of)
imperishableness necessarily belongs to (literally "follows") that
which is uncreated. So far forth, however, as body is supposed to be
compounded out of both many qualities and ideas, so far forth it is
both created and perishable. But some of the followers of Plato mingled
both of these, employing some such example as the following: That as a
waggon can always continue undestroyed, though undergoing partial
repairs from time to time, so that even the parts each in turn perish,
yet itself remains always complete; so after this manner the world
also, although in parts it perishes, yet the things that are removed,
being repaired, and equivalents for them being introduced, it remains
eternal.
Some maintain that Plato asserts the Deity to be one, ingenerable and
incorruptible, as he says in The Laws: [110] "God, therefore, as the
ancient account has it, possesses both the beginning, and end, and
middle of all things." Thus he shows God to be one, on account of His
having pervaded all things. Others, however, maintain that Plato
affirms the existence of many gods indefinitely, when he uses these
words: "God of gods, of whom I am both the Creator and Father." [111]
But others say that he speaks of a definite number of deities in the
following passage: "Therefore the mighty Jupiter, wheeling his swift
chariot in heaven;" and when he enumerates the offspring of the
children of heaven and earth. But others assert that (Plato)
constituted the gods as generable; and on account of their having been
produced, that altogether they were subject to the necessity of
corruption, but that on account of the will of God they are immortal,
(maintaining this) in the passage already quoted, where, to the words,
"God of gods, of whom I am Creator and Father," he adds, "indissoluble
through the fiat of My will;" so that if (God) were disposed that these
should be dissolved, they would easily be dissolved.
And he admits natures (such as those) of demons, and says that some of
them are good, but others worthless. And some affirm that he states the
soul to be uncreated and immortal, when he uses the following words,
"Every soul is immortal, for that which is always moved is immortal;"
and when he demonstrates that the soul is self-moved, and capable of
originating motion. Others, however, (say that Plato asserted that the
soul was) created, but rendered imperishable through the will of God.
But some (will have it that he considered the soul) a composite
(essence), and generable and corruptible; for even he supposes that
there is a receptacle for it, [112] and that it possesses a luminous
body, but that everything generated involves a necessity of corruption.
[113] Those, however, who assert the immortality of the soul are
especially strengthened in their opinion by those passages [114] (in
Plato's writings), where he says, that both there are judgments after
death, and tribunals of justice in Hades, and that the virtuous (souls)
receive a good reward, while the wicked (ones) suitable punishment.
Some notwithstanding assert, that he also acknowledges a transition of
souls from one body to another, and that different souls, those that
were marked out for such a purpose, pass into different bodies, [115]
according to the desert of each, and that after [116] certain definite
periods they are sent up into this world to furnish once more a proof
of their choice. Others, however, (do not admit this to be his
doctrine, but will have it that Plato affirms that the souls) obtain a
place according to the desert of each; and they employ as a testimony
the saying of his, that some good men are with Jove, and that others
are ranging abroad (through heaven) with other gods; whereas that
others are involved in eternal punishments, as many as during this life
have committed wicked and unjust deeds.
And people affirm that Plato says, that some things are without a mean,
that others have a mean, that others are a mean. (For example, that)
waking and sleep, and such like, are conditions without an intermediate
state; but that there are things that had means, for instance virtue
and vice; and there are means (between extremes), for instance grey
between white and black, or some other colour. And they say, that he
affirms that the things pertaining to the soul are absolutely alone
good, but that the things pertaining to the body, and those external
(to it), are not any longer absolutely good, but reputed blessings. And
that frequently he names these means also, for that it is possible to
use them both well and ill. Some virtues, therefore, he says, are
extremes in regard of intrinsic worth, but in regard of their essential
nature means, for nothing is more estimable than virtue. But whatever
excels or falls short of these terminates in vice. For instance, he
says that there are four virtues--prudence, temperance, justice,
fortitude--and that on each of these is attendant two vices, according
to excess and defect: for example, on prudence, recklessness according
to defect, and knavery according to excess; and on temperance,
licentiousness according to defect, stupidity according to excess; and
on justice, foregoing a claim according to defect, unduly pressing it
according to excess; and on fortitude, cowardice according to defect,
foolhardiness according to excess. And that these virtues, when
inherent in a man, render him perfect, and afford him happiness. And
happiness, he says, is assimilation to the Deity, as far as this is
possible; and that assimilation to God takes place when any one
combines holiness and justice with prudence. For this he supposes the
end of supreme wisdom and virtue. And he affirms that the virtues
follow one another in turn, [117] and are uniform, and are never
antagonistic to each other; whereas that vices are multiform, and
sometimes follow one the other, and sometimes are antagonistic to each
other. He asserts that fate exists; not, to be sure, that all things
are produced according to fate, but that there is even something in our
power, as in the passages where he says, "The fault is his who chooses,
God is blameless;" and "the following law [118] of Adrasteia." [119]
And thus some (contend for his upholding) a system of fate, whereas
others one of free-will. He asserts, however, that sins are
involuntary. For into what is most glorious of the things in our power,
which is the soul, no one would (deliberately) admit what is vicious,
that is, transgression, but that from ignorance and an erroneous
conception of virtue, supposing that they were achieving something
honourable, they pass into vice. And his doctrine on this point is most
clear in The Republic, [120] where he says, "But, again, you presume to
assert that vice is disgraceful and abhorred of God; how then, I may
ask, would one choose such an evil thing? He, you reply, (would do so)
who is worsted by pleasures. [121] Therefore this also is involuntary,
if to gain a victory be voluntary; so that, in every point of view, the
committing an act of turpitude, reason proves [122] to be involuntary."
Some one, however, in opposition to this (Plato), advances the contrary
statement, "Why then are men punished if they sin involuntary?" But he
replies, that he himself also, as soon as possible, may be emancipated
from vice, and undergo punishment. For that the undergoing punishment
is not an evil, but a good thing, if it is likely to prove a
purification of evils; and that the rest of mankind, hearing of it, may
not transgress, but guard against such an error. (Plato, however,
maintains) that the nature of evil is neither created by the Deity, nor
possesses subsistence of itself, but that it derives existence from
contrariety to what is good, and from attendance upon it, either by
excess and defect, as we have previously affirmed concerning the
virtues. Plato unquestionably then, as we have already stated,
collecting together the three departments of universal philosophy, in
this manner formed his speculative system.
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[110] De Legibus, iv. 7 (p. 109, vol. viii. ed. Bekker).
[111] Timaeus, c. xvi. (p. 277, vol. vii. ed. Bekker). The passage runs
thus in the original: "Gods of gods, of whom I am Creator and Father of
works, which having been formed by Me, are indissoluble, through, at
all events, My will."
[112] The word is literally a cup or bowl, and, being employed by Plato
in an allegorical sense, is evidently intended to signify the anima
mundi (soul of the world), which constituted a sort of depository for
all spiritual existences in the world.
[113] Or, "that there exists a necessity for the corruption of
everything created."
[114] Or, "are confirmed by that (philosopher Plato), because he
asserts," etc.; or, "those who assert the soul's immortality are
especially confirmed in their opinion, as many as affirm the existence
of a future state of retribution."
[115] Or, "that he changes different souls," etc.
[116] Or, "during."
[117] Diogenes Laertius, in describing the system of the Stoics,
employs the same word in the case of their view of virtue.
[118] This is supplied from the original; the passage occurs in the
Phaedrus, c. lx. (p. 86, vol. i. ed. Bekker).
[119] The word Adrasteia was a name for Nemesis, and means here
unalterable destiny.
[120] The passage occurs in Clilophon (p. 244, vol. vi. ed. Bekker).
[121] The text, as given by Miller, is scarcely capable of any meaning.
The translation is therefore conjectural, in accordance with
alterations proposed by Schneidewin.
[122] Or, "declares."
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Chapter XVII.--Aristotle; Duality of Principles; His Categories; His
Psychology; His Ethical Doctrines; Origin of the Epithet "Peripatetic."
Aristotle, who was a pupil of this (Plato), reduced philosophy into an
art, and was distinguished rather for his proficiency in logical
science, supposing as the elements of all things substance and
accident; that there is one substance underlying all things, but nine
accidents,--namely, quantity, quality, relation, where, when,
possession, posture, action, passion; and that substance is of some
such description as God, man, and each of the beings that can fall
under a similar denomination. But in regard of accidents, quality is
seen in, for instance, white, black; and quantity, for instance two
cubits, three cubits; and relation, for instance father, son; and
where, for instance at Athens, Megara; and when, for instance during
the tenth Olympiad; and possession, for instance to have acquired; and
action, for instance to write, and in general to evince any practical
powers; and posture, for instance to lie down; and passion, for
instance to be struck. He also supposes that some things have means,
but that others are without means, as we have declared concerning Plato
likewise. And in most points he is in agreement with Plato, except the
opinion concerning soul. For Plato affirms it to be immortal, but
Aristotle that it involves permanence; and after these things, that
this also vanishes in the fifth body, [123] which he supposes, along
with the other four (elements),--viz., fire, and earth, and water, and
air,--to be a something more subtle (than these), of the nature of
spirit. Plato therefore says, that the only really good things are
those pertaining to the soul, and that they are sufficient for
happiness; whereas Aristotle introduces a threefold classification of
good things, and asserts that the wise man is not perfect, unless there
are present to him both the good things of the body and those extrinsic
to it. [124] The former are beauty, strength, vigour of the senses,
soundness; while the things extrinsic (to the body) are wealth,
nobility, glory, power, peace, friendship. [125] And the inner
qualities of the soul he classifies, as it was the opinion of Plato,
under prudence, temperance, justice, fortitude. This (philosopher) also
affirms that evils arise according to an opposition of the things that
are good, and that they exist beneath the quarter around the moon, but
reach no farther beyond the moon; and that the soul of the entire world
is immortal, and that the world itself is eternal, but that (the soul)
in an individual, as we have before stated, vanishes (in the fifth
body). This (speculator), then holding discussions in the Lyceum, drew
up from time to time his system of philosophy; but Zeno (held his
school) in the porch called Poecile. And the followers of Zeno obtained
their name from the place--that is, from Stoa--(i.e., a porch), being
styled Stoics; whereas Aristotle's followers (were denominated) from
their mode of employing themselves while teaching. For since they were
accustomed walking about in the Lyceum to pursue their investigations,
on this account they were called Peripatetics. These indeed, then, were
the doctrines of Aristotle.
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[123] Or, "the fifth body, in which it is supposed to be, along with
the other four (elements);" or, "the fifth body, which is supposed to
be (composed) of the other four."
[124] Hippolytus expresses himself in the words of Stobaeus, who says
(Eclog., ii. 274): "And among reputed external blessings are nobility,
wealth, glory, peace, freedom, friendship."
[125] Or, "glory, the confirmed power of friends."
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Chapter XVIII.--The Stoics; Their Superiority in Logic; Fatalists;
Their Doctrine of Conflagrations.
The Stoics themselves also imparted growth to philosophy, in respect of
a greater development of the art of syllogism, and included almost
everything under definitions, both Chrysippus and Zeno being coincident
in opinion on this point. And they likewise supposed God to be the one
originating principle of all things, being a body of the utmost
refinement, and that His providential care pervaded everything; and
these speculators were positive about the existence of fate everywhere,
employing some such example as the following: that just as a dog,
supposing him attached to a car, if indeed he is disposed to follow,
both is drawn, [126] or follows voluntarily, making an exercise also of
free power, in combination with necessity, that is, fate; but if he may
not be disposed to follow, he will altogether be coerced to do so. And
the same, of course, holds good in the case of men. For though not
willing to follow, they will altogether be compelled to enter upon what
has been decreed for them. (The Stoics), however, assert that the soul
abides after death, [127] but that it is a body, and that such is
formed from the refrigeration of the surrounding atmosphere; wherefore,
also, that it was called psyche (i.e., soul). And they acknowledge
likewise, that there is a transition of souls from one body to another,
that is, for those souls for whom this migration has been destined. And
they accept the doctrine, that there will be a conflagration, a
purification of this world, some say the entire of it, but others a
portion, and that (the world) itself is undergoing partial destruction;
and this all but corruption, and the generation from it of another
world, they term purgation. And they assume the existence of all
bodies, and that body does not pass through body, [128] but that a
refraction [129] takes place, and that all things involve plenitude,
and that there is no vacuum. The foregoing are the opinions of the
Stoics also.
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[126] One of the mss. elucidates the simile in the text thus: "But if
he is not disposed, there is absolutely a necessity for his being drawn
along. And in like manner men, if they do not follow fate, seem to be
free agents, though the reason of (their being) fate holds assuredly
valid. If, however, they do not wish to follow, they will absolutely be
coerced to enter upon what has been fore-ordained."
[127] Or, "is immortal." Diogenes Laertius (book vii.) notices, in his
section on Zeno, as part of the Stoic doctrine, "that the soul abides
after death, but that it is perishable."
[128] Or, "through what is incorporeal;" that is, through what is void
or empty space.
[129] Or, "resurrection;" or, "resistance;" that is, a resisting
medium.
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Chapter XIX.--Epicurus; Adopts the Democritic Atomism; Denial of Divine
Providence; The Principle of His Ethical System.
Epicurus, however, advanced an opinion almost contrary to all. He
supposed, as originating principles of all things, atoms and vacuity.
[130] He considered vacuity as the place that would contain the things
that will exist, and atoms the matter out of which all things could be
formed; and that from the concourse of atoms both the Deity derived
existence, and all the elements, and all things inherent in them, as
well as animals and other (creatures); so that nothing was generated or
existed, unless it be from atoms. And he affirmed that these atoms
were composed of extremely small particles, in which there could not
exist either a point or a sign, or any division; wherefore also he
called them atoms. Acknowledging the Deity to be eternal and
incorruptible, he says that God has providential care for nothing, and
that there is no such thing at all as providence or fate, but that all
things are made by chance. For that the Deity reposed in the
intermundane spaces, (as they) are thus styled by him; for outside the
world he determined that there is a certain habitation of God,
denominated "the intermundane spaces," and that the Deity surrendered
Himself to pleasure, and took His ease in the midst of supreme
happiness; and that neither has He any concerns of business, nor does
He devote His attention to them. [131] As a consequence on these
opinions, he also propounded his theory concerning wise men, asserting
that the end of wisdom is pleasure. Different persons, however,
received the term "pleasure" in different acceptations; for some (among
the Gentiles [132] understood) the passions, but others the
satisfaction resulting from virtue. And he concluded that the souls of
men are dissolved along with their bodies, just as also they were
produced along with them, for that they are blood, and that when this
has gone forth or been altered, the entire man perishes; and in keeping
with this tenet, (Epicurus maintained) that there are neither trials in
Hades, nor tribunals of justice; so that whatsoever any one may commit
in this life, that, provided he may escape detection, he is altogether
beyond any liability of trial (for it in a future state). In this way,
then, Epicurus also formed his opinions.
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[130] The atomic theory is, as already mentioned by Hippolytus, of more
ancient date than Epicurus' age, being first broached by Leucippus and
Democritus. This fact, however, has, as Cudworth argues, been
frequently overlooked by those who trace the doctrine to no older a
source than the founder of the Epicurean philosophy.
[131] Or, "that neither has He business to do, nor does He attend to
any. As a consequence of which fact," etc.
[132] "Among the Gentiles" seems a mistake. One reading proposed is,
"some (intended) our sensuous passions;" or, "some understood the
passions." The words "among the Gentiles," the French commentator, the
Abbe Cruice, is of opinion, were added by Christian hands, in order to
draw a contrast between the virtuous Christian and the vicious pagan.
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Chapter XX.--The Academics; Difference of Opinion Among Them.
And another opinion of the philosophers was called that of the
Academics, [133] on account of those holding their discussions in the
Academy, of whom the founder Pyrrho, from whom they were called
Pyrrhonean philosophers, first introduced the notion of the
incomprehensibility of all things, so as to (be ready to) attempt an
argument on either side of a question, but not to assert anything for
certain; for that there is nothing of things intelligible or sensible
true, but that they appear to men to be so; and that all substance is
in a state of flux and change, and never continues in the same
(condition). Some followers, then, of the Academics say that one ought
not to declare an opinion on the principle of anything, but simply
making the attempt to give it up; whereas others subjoined the
formulary "not rather" [134] (this than that), saying that the fire is
not rather fire than anything else. But they did not declare what this
is, but what sort it is. [135]
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[133] See Diogenes Laertius' Lives, x. 63 (Bohn's Library); Plutarch,
De Placitis Philosophorum, iv. 3.
[134] Diogenes Laertius, Lives, ix. 75; Sextus Empiricus, Hypotyp., i.
188-192.
[135] This is what the Academics called "the phenomenon" (Sextus
Empiricus, Pyrrh. Hyp., i. 19-22).
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Chapter XXI.--The Brachmans; Their Mode of Life; Ideas of Deity;
Different Sorts Of; Their Ethical Notions.
But there is also with the Indians a sect composed of those
philosophizing among the Brachmans. They spend a contented existence,
abstain both from living creatures and all cooked food, being satisfied
with fruits; and not gathering these from the trees, but carrying off
those that have fallen to the earth. They subsist upon them, drinking
the water of the river Tazabena. [136] But they pass their life naked,
affirming that the body has been constituted a covering to the soul by
the Deity. These affirm that God is light, not such as one sees, nor
such as the sun and fire; but to them the Deity is discourse, not that
which finds expression in articulate sounds, but that of the knowledge
through which the secret mysteries of nature [137] are perceived by the
wise. And this light which they say is discourse, their god, they
assert that the Brachmans only know on account of their alone rejecting
all vanity of opinion which is the soul's ultimate covering. [138]
These despise death, and always in their own peculiar language [139]
call God by the name which we have mentioned previously, and they send
up hymns (to him). But neither are there women among them, nor do they
beget children. But they who aim at a life similar to these, after they
have crossed over to the country on the opposite side of the river,
continue to reside there, returning no more; and these also are called
Brachmans. But they do not pass their life similarly, for there are
also in the place women, of whom those that dwell there are born, and
in turn beget children. And this discourse which [140] they name God
they assert to be corporeal, and enveloped in a body outside himself,
just as if one were wearing a sheep's skin, but that on divesting
himself of body that he would appear clear to the eye. But the
Brachmans say that there is a conflict in the body that surrounds them,
(and they consider that the body is for them full of conflicts); [141]
in opposition to which, as if marshalled for battle against enemies,
they contend, as we have already explained. And they say that all men
are captive to their own congenital struggles, viz., sensuality and
inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like.
And he who has reared a trophy over these, alone goes to God; wherefore
the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a
visit, as one who had proved victorious in the bodily conflict. But
they bear down on Calanus as having profanely withdrawn from their
philosophy. But the Brachmans, putting off the body, like fishes
jumping out of water into the pure air, behold the sun.
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[136] This is a mistake in the manuscript for Ganges, according to
Roeper.
[137] Or, "knowledge." (See Clemens Alexandrinus, Strom., i., xv.,
lxxii.; Eusebius, Praeparat. Evang., ix. 6.)
[138] Athenaeus (Deipn., book ix.) ascribes this opinion to Plato, who,
he tells us, "asserted that the soul was so constituted, that it should
reject its last covering, that of vanity."
[139] Or, "they name light their god;" or, "they celebrate in their own
peculiar language God, whom they name," etc.
[140] The text here would seem rather confused. The above translation
agrees with Cruice's and Schneidewin's Latin version. I have doubts
about its correctness, however, and would render it thus:
"...enveloped in a body extrinsic to the divine essence, just as if one
wore a sheepskin covering; but that his body, on being divested of this
(covering), would appear visible to the naked eye." Or, "This discourse
whom they name God they affirm to be incorporeal, but enveloped in a
body outside himself (or his own body) (just as if one carried a
covering of sheepskin to have it seen); but having stripped off the
body in which he is enveloped, that he no longer appears visible to the
naked eye." (Roeper.) I am not very confident that this exactly
conveys the meaning of Roeper's somewhat obscure Greek paraphrase.
[141] The parenthetical words Roeper considers introduced into the text
from a marginal note.
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Chapter XXII.--The Druids; Progenitors of Their System.
And the Celtic Druids investigated to the very highest point the
Pythagorean philosophy, after Zamolxis, [142] by birth a Thracian,
[143] a servant of Pythagoras, became to them the originator of this
discipline. Now after the death of Pythagoras, Zamolxis, repairing
thither, became to them the originator of this philosophy. The Celts
esteem these as prophets and seers, on account of their foretelling to
them certain (events), from calculations and numbers by the Pythagorean
art; on the methods of which very art also we shall not keep silence,
since also from these some have presumed to introduce heresies; but the
Druids resort to magical rites likewise.
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[142] Or "Zamalxis," or "Zametris" (see Menagius on Diogenes Laertius,
viii. 2).
[143] Or, "of Thracian origin." The words are omitted in two mss.
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Chapter XXIII.--Hesiod; The Nine Muses; The Hesiodic Cosmogony; The
Ancient Speculators, Materialists; Derivative Character of the Heresies
from Heathen Philosophy.
But Hesiod the poet asserts himself also that he thus heard from the
Muses concerning nature, and that the Muses are the daughters of
Jupiter. For when for nine nights and days together, Jupiter, through
excess of passion, had uninterruptedly lain with Mnemosyne, that
Mnemosyne conceived in one womb those nine Muses, becoming pregnant
with one during each night. Having then summoned the nine Muses from
Pieria, that is, Olympus, he exhorted them to undergo instruction:--
"How first both gods and earth were made, [144]
And rivers, and boundless deep, and ocean's surge,
And glittering stars, and spacious heaven above;
How they grasped the crown and shared the glory,
And how at first they held the many-valed Olympus.
These (truths), ye Muses, tell me of, saith he,
From first, and next which of them first arose.
Chaos, no doubt, the very first, arose; but next
Wide-stretching Earth, ever the throne secure of all
Immortals, who hold the peaks of white Olympus;
And breezy Tartarus in wide earth's recess;
And Love, who is most beauteous of the gods immortal,
Chasing care away from all the gods and men,
Quells in breasts the mind and counsel sage.
But Erebus from Chaos and gloomy Night arose;
And, in turn, from Night both Air and Day were born;
But primal Earth, equal to self in sooth begot
The stormy sky to veil it round on every side,
Ever to be for happy gods a throne secure.
And forth she brought the towering hills, the pleasant haunts
Of nymphs who dwell throughout the woody heights.
And also barren Sea begat the surge-tossed
Flood, apart from luscious Love; but next
Embracing Heaven, she Ocean bred with eddies deep,
And Caeus, and Crius, and Hyperian, and Iapetus,
And Thia, and Rhea, and Themis, and Mnemosyne,
And gold-crowned Phoebe, and comely Tethys.
But after these was born last [145] the wiley Cronus,
Fiercest of sons; but he abhorred his blooming sire,
And in turn the Cyclops bred, who owned a savage breast."
And all the rest of the giants from Cronus, Hesiod enumerates, and
somewhere afterwards that Jupiter was born of Rhea. All these, then,
made the foregoing statements in their doctrine regarding both the
nature and generation of the universe. But all, sinking below what is
divine, busied themselves concerning the substance of existing things,
[146] being astonished at the magnitude of creation, and supposing that
it constituted the Deity, each speculator selecting in preference a
different portion of the world; failing, however, to discern the God
and maker of these.
The opinions, therefore, of those who have attempted to frame systems
of philosophy among the Greeks, I consider that we have sufficiently
explained; and from these the heretics, taking occasion, have
endeavoured to establish the tenets that will be after a short time
declared. It seems, however, expedient, that first explaining the
mystical rites and whatever imaginary doctrines some have laboriously
framed concerning the stars, or magnitudes, to declare these; for
heretics likewise, taking occasion from them, are considered by the
multitude to utter prodigies. Next in order we shall elucidate the
feeble opinions advanced by these.
Books II. And III. Are Awanting.
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[144] There are several verbal differences from the original in
Hippolytus' version. These may be seen on comparing it with Hesiod's
own text. The particular place which Hesiod occupies in the history of
philosophy is pointed out by Aristotle in his Metaphysics. The
Stagyrite detects in the Hesiodic cosmogony, in the principle of
"love," the dawn of a recognition of the necessity of an efficient
cause to account for the phenomena of nature. It was Aristotle himself,
however, who built up the science of causation; and in this respect
humanity owes that extraordinary man a deep debt of gratitude.
[145] Or "youngest," or "most vigorous." This is Hesiod's word, which
signifies literally, "fittest for bearing arms" (for service, as we
say).
[146] "The majority of those who first formed systems of philosophy,
consider those that subsist in a form of matter, to be alone the
principle of all things."--Aristotle's Metaphysics, book i. c. iii. p.
13 (Bohn's ed.).
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Book IV.
------------------------
Chapter I.--System of the Astrologers; Sidereal Influence;
Configuration of the Stars.
But in each zodiacal sign they call limits of the stars those in which
each of the stars, from any one quarter to another, can exert the
greatest amount of influence; in regard of which there is among them,
according to their writings, no mere casual divergency of opinion. But
they say that the stars are attended as if by satellites when they are
in the midst of other stars, in continuity with the signs of the
Zodiac; as if, when any particular star may have occupied the first
portions of the same sign of the Zodiac, and another the last, and
another those portions in the middle, that which is in the middle is
said to be guarded by those holding the portions at the extremities.
And they are said to look upon one another, and to be in conjunction
with one another, as if appearing in a triangular or quadrangular
figure. They assume, therefore, the figure of a triangle, and look upon
one another, which have an intervening distance [147] extending for
three zodiacal signs; and they assume the figure of a square those
which have an interval extending for two signs. But as the underlying
parts sympathize with the head, and the head with the underlying parts,
[148] so also things terrestrial with superlunar objects. [149] But
there is of these a certain difference and want of sympathy, so that
they do not involve one and the same point of juncture.
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[147] Or, "interval."
[148] Hippolytus gives the substance of Sextus Empiricus' remarks,
omitting, however, a portion of the passage followed. (See Sextus
Empiricus' Mathem., v. 44.)
[149] Or, "celestial."
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Chapter II.--Doctrines Concerning AEons; The Chaldean Astrology; Heresy
Derivable from It.
Employing these (as analogies), Euphrates the Peratic, and Acembes
[150] the Carystian, and the rest of the crowd of these (speculators),
imposing names different from the doctrine of the truth, speak of a
sedition of AEons, and of a revolt of good powers over to evil (ones),
and of the concord of good with wicked (AEons), calling them Toparchai
and Proastioi, and very many other names. But the entire of this
heresy, as attempted by them, I shall explain and refute when we come
to treat of the subject of these (AEons). But now, lest any one suppose
the opinions propounded by the Chaldeans respecting astrological
doctrine to be trustworthy and secure, we shall not hesitate to furnish
a brief refutation respecting these, establishing that the futile art
is calculated both to deceive and blind the soul indulging in vain
expectations, rather than to profit it. And we urge our case with
these, not according to any experience of the art, but from knowledge
based on practical principles. Those who have cultivated the art,
becoming disciples of the Chaldeans, and communicating mysteries as if
strange and astonishing to men, having changed the names (merely), have
from this source concocted their heresy. But since, estimating the
astrological art as a powerful one, and availing themselves of the
testimonies adduced by its patrons, they wish to gain reliance for
their own attempted conclusions, we shall at present, as it has seemed
expedient, prove the astrological art to be untenable, as our intention
next is to invalidate also the Peratic system, as a branch growing out
of an unstable root.
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[150] Or, "Celbes," or "Ademes." The first is the form of the name
employed in book v. c, viii.; the second in book x. c. vi.
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Chapter III.--The Horoscope the Foundation of Astrology;
Indiscoverability of the Horoscope; Therefore the Futility of the
Chaldean Art.
The originating principle, [151] and, as it were, foundation, of the
entire art, is fixing [152] the horoscope. [153] For from this are
derived the rest of the cardinal points, as well as the declinations
and ascensions, the triangles and squares, and the configurations of
the stars in accordance with these; and from all these the predictions
are taken. Whence, if the horoscope be removed, it necessarily follows
that neither any celestial object is recognisable in the meridian, or
at the horizon, or in the point of the heavens opposite the meridian;
but if these be not comprehended, the entire system of the Chaldeans
vanishes along with (them). But that the sign of the horoscope is
indiscoverable by them, we may show by a variety of arguments. For in
order that this (horoscope) may be found, it is first requisite that
the (time of) birth of the person falling under inspection should be
firmly fixed; and secondly, that the horoscope which is to signify this
should be infallible; and thirdly, that the ascension [154] of the
zodiacal sign should be observed with accuracy. For from [155] (the
moment) of birth [156] the ascension of the zodiacal sign rising in the
heaven should be closely watched, [157] since the Chaldeans,
determining (from this) the horoscope, frame the configuration of the
stars in accordance with the ascension (of the sign); and they term
this--disposition, in accordance with which they devise their
predictions. But neither is it possible to take the birth of persons,
falling under consideration, as I shall explain, nor is the horoscope
infallible, nor is the rising zodiacal sign apprehended with accuracy.
How it is, then, that the system of the Chaldeans [158] is unstable,
let us now declare. Having, then, previously marked it out for
investigation, they draw the birth of persons falling under
consideration from, unquestionably, the depositing of the seed, and
(from) conception or from parturition. And if one will attempt to take
(the horoscope) from conception, the accurate account of this is
incomprehensible, the time (occupied) passing quickly, and naturally
(so). For we are not able to say whether conception takes place upon
the transference [159] of the seed or not. For this can happen even as
quick as thought, just also as leaven, when put into heated jars,
immediately is reduced to a glutinous state. But conception can also
(take place) after a lapse of duration. For there being an interval
from the mouth of the womb to the fundament, where physicians [160] say
conceptions take place, it is altogether the nature of the seed
deposited to occupy some time in traversing [161] this interval. The
Chaldeans, therefore, being ignorant of the quantity of duration to a
nicety, never will comprehend the (moment of) conception; the seed at
one time being injected straight forward, and falling at one spot upon
actual parts of the womb well disposed for conception, and at another
time dropping into it dispersedly, and being collected into one place
by uterine energies. Now, while these matters are unknown, (namely), as
to when the first takes place, and when the second, and how much time
is spent in that particular conception, and how much in this; while, I
say, ignorance on these points prevails on the part of these
(astrologers), an accurate comprehension of conception is put out of
the question. [162] And if, as some natural philosophers have asserted,
the seed, remaining stationary first, and undergoing alteration in the
womb, then enters the (womb's) opened blood-vessels, as the seeds of
the earth [163] sink into the ground; from this it will follow, that
those who are not acquainted with the quantity of time occupied by the
change, will not be aware of the precise moment of conception either.
And, moreover, as women [164] differ from one another in the other
parts of the body, both as regards energy and in other respects, so
also (it is reasonable to suppose that they differ from one another) in
respect of energy of womb, some conceiving quicker, and others slower.
And this is not strange, since also women, when themselves compared
with themselves, at times are observed having a strong disposition
towards conception, but at times with no such tendency. And when this
is so, it is impossible to say with accuracy when the deposited seed
coalesces, in order that from this time the Chaldeans may fix the
horoscope of the birth.
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[151] This passage occurs in Sextus Empiricus.
[152] Or, "the knowledge of."
[153] Horoscope (from hora skopos) is the act of observing the aspect
of the heavens at the moment of any particular birth. Hereby the
astrologer alleged his ability of foretelling the future career of the
person so born. The most important part of the sky for the astrologer's
consideration was that sign of the Zodiac which rose above the horizon
at the moment of parturition. This was the "horoscope ascendant," or
"first house." The circuit of the heavens was divided into twelve
"houses," or zodiacal signs.
[154] Or, "difference."
[155] Or, "during."
[156] apotexeos; some would read apotaxeos.
[157] The passage is given more explicitly in Sextus Empiricus. (See
Adversus Astrol., v. 53.)
[158] Sextus uses almost these words.
[159] Or "lodgment" (Sextus), or "deposition."
[160] Or, "attendants of physicians."
[161] Or, "make."
[162] Or, "vanishes."
[163] Not in Sextus Empiricus.
[164] The passage is more clearly given in Sextus.
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Chapter IV.--Impossibility of Fixing the Horoscope; Failure of an
Attempt to Do This at the Period of Birth.
For this reason it is impossible to fix the horoscope from the (period
of) conception. But neither can this be done from (that of) birth. For,
in the first place, there exists the difficulty as to when it can be
declared that there is a birth; whether it is when the foetus begins to
incline towards the orifice, [165] or when it may project a little, or
when it may be borne to the ground. Neither is it in each of these
cases possible to comprehend the precise moment of parturition, [166]
or to define the time. For also on account of disposition of soul, and
on account of suitableness of body, and on account of choice of the
parts, and on account of experience in the midwife, and other endless
causes, the time is not the same at which the foetus inclines towards
the orifice, when the membranes are ruptured, or when it projects a
little, or is deposited on the ground; but the period is different in
the case of different individuals. And when the Chaldeans are not able
definitely and accurately to calculate this, they will fail, as they
ought, to determine the period of emergence.
That, then, the Chaldeans profess to be acquainted with the horoscope
at the periods of birth, [167] but in reality do not know it, is
evident from these considerations. But that neither is their horoscope
infallible, it is easy to conclude. For when they allege that the
person sitting beside the woman in travail at the time of parturition
gives, by striking a metallic rim, a sign to the Chaldean, who from an
elevated place is contemplating the stars, and he, looking towards
heaven, marks down the rising zodiacal sign; in the first place, we
shall prove to them, that when parturition happens indefinitely, as we
have shown a little before, neither is it easy [168] to signify this
(birth) by striking the metallic rim. However, grant that the birth is
comprehensible, yet neither is it possible to signify this at the exact
time; for as the noise of the metallic plate is capable of being
divided by a longer time and one protracted, in reference to
perception, it happens that the sound is carried to the height (with
proportionate delay). And the following proof may be observed in the
case of those felling timber at a distance. For a sufficiently long
time after the descent of the axe, the sound of the stroke is heard, so
that it takes a longer time to reach the listener. And for this reason,
therefore, it is not possible for the Chaldeans accurately to take the
time of the rising zodiacal sign, and consequently the time when one
can make the horoscope with truth. And not only does more time seem to
elapse after parturition, when he who is sitting beside the woman in
labour strikes the metallic plate, and next after the sound reaches the
listener, that is, the person who has gone up to the elevated position;
but also, while he is glancing around and looking to ascertain in which
of the zodiacal signs is the moon, and in which appears each of the
rest of the stars, it necessarily follows that there is a different
position in regard of the stars, the motion [169] of the pole whirling
them on with incalculable velocity, before what is seen in the heavens
[170] is carefully adjusted to the moment when the person is born.
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[165] Or, "the cold atmosphere."
[166] Or, "manifestation."
[167] Or, "manifestation."
[168] Or, "reasonable."
[169] Or, "but the motion...is whirled on with velocity."
[170] This rendering of the passage may be deduced from Sextus
Empiricus.
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Chapter V.--Another Method of Fixing the Horoscope at Birth; Equally
Futile; Use of the Clepsydra in Astrology; The Predictions of the
Chaldeans Not Verified.
In this way, the art practised by the Chaldeans will be shown to be
unstable. Should any one, however, allege that, by questions put to him
who inquires from the Chaldeans, [171] the birth can be ascertained,
not even by this plan is it possible to arrive at the precise period.
For if, supposing any such attention on their part in reference to
their art to be on record, even these do not attain--as we have
proved--unto accuracy either, how, we ask, can an unsophisticated
individual comprehend precisely the time of parturition, in order that
the Chaldean acquiring the requisite information from this person may
set [172] the horoscope correctly? But neither from the appearance of
the horizon will the rising star seem the same everywhere; but in one
place its declination will be supposed to be the horoscope, and in
another the ascension (will be thought) the horoscope, according as the
places come into view, being either lower or higher. Wherefore, also,
from this quarter an accurate prediction will not appear, since many
may be born throughout the entire world at the same hour, each from a
different direction observing the stars.
But the supposed comprehension (of the period of parturition) by means
of clepsydras [173] is likewise futile. For the contents of the jar
will not flow out in the same time when it is full as when it is half
empty; yet, according to their own account, the pole itself by a single
impulse is whirled along at an equable velocity. If, however, evading
the argument, [174] they should affirm that they do not take the time
precisely, but as it happens in any particular latitude, [175] they
will be refuted almost by the sidereal influences themselves. For those
who have been born at the same time do not spend the same life, but
some, for example, have been made kings, and others have grown old in
fetters. There has been born none equal, at all events, to Alexander
the Macedonian, though many were brought forth along with him
throughout the earth; (and) none equal to the philosopher Plato.
Wherefore the Chaldean, examining the time of the birth in any
particular latitude, will not be able to say accurately, whether a
person born at this time will be prosperous. Many, I take it, born at
this time, have been unfortunate, so that the similarity according to
dispositions is futile.
Having, then, by different reasons and various methods, refuted the
ineffectual mode of examination adopted by the Chaldeans, neither shall
we omit this, namely, to show that their predictions will eventuate in
inexplicable difficulties. For if, as the mathematicians assert, it is
necessary that one born under the barb of Sagittarius' arrow should
meet with a violent death, how was it that so many myriads of the
Barbarians that fought with the Greeks at Marathon or Salamis [176]
were simultaneously slaughtered? For unquestionably there was not the
same horoscope in the case, at all events, of them all. And again, it
is said that one born under the urn of Aquarius will suffer shipwreck:
(yet) how is it that so many [177] of the Greeks that returned from
Troy were overwhelmed in the deep around the indented shores of Euboea?
For it is incredible that all, distant from one another by a long
interval of duration, should have been born under the urn of Aquarius.
For it is not reasonable to say, that frequently, for one whose fate it
was to be destroyed in the sea, all who were with him in the same
vessel should perish. For why should the doom of this man subdue the
(destinies) of all? Nay, but why, on account of one for whom it was
allotted to die on land, should not all be preserved?
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[171] The text is corrupt, but the above seems probably the meaning,
and agrees with the rendering of Schneidewin and Cruice.
[172] Or, "view."
[173] The clepsydra, an instrument for measuring duration, was, with
the sun-dial, invented by the Egyptians under the Ptolemies. It was
employed not only for the measurement of time, but for making
astronomic calculations. Water, as the name imports, was the fluid
employed, though mercury has been likewise used. The inherent defect of
an instrument of this description is mentioned by Hippolytus.
[174] Literally, "twisting, tergiversating."
[175] This seems the meaning, as deducible from a comparison of
Hippolytus with the corresponding passage in Sextus Empiricus.
[176] Omitted by Sextus.
[177] The Abbe Cruice observes, in regard of some verbal difference
here in the text from that of Sextus, that the ms. of The Refutation
was probably executed by one who heard the extracts from other writers
read to him, and frequently mistook the sound. The transcriber of the
ms. was one Michael, as we learn from a marginal note at the end.
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Chapter VI.--Zodiacal Influence; Origin of Sidereal Names.
But since also they frame an account concerning the action of the
zodiacal signs, to which they say the creatures that are procreated are
assimilated, [178] neither shall we omit this: as, for instance, that
one born in Leo will be brave; and that one born in Virgo will have
long straight hair, [179] be of a fair complexion, childless, modest.
These statements, however, and others similar to them, are rather
deserving of laughter than serious consideration. For, according to
them, it is possible for no AEthiopian to be born in Virgo; otherwise
he would allow that such a one is white, with long straight hair and
the rest. But I am rather of opinion, [180] that the ancients imposed
the names of received animals upon certain specified stars, for the
purpose of knowing them better, not from any similarity of nature; for
what have the seven stars, distant one from another, in common with a
bear, or the five stars with the head of a dragon?--in regard of which
Aratus [181] says:--
"But two his temples, and two his eyes, and one beneath
Reaches the end of the huge monster's jaw."
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[178] This was the great doctrine of astrology, the forerunner of the
science of astronomy. Astrology seems to have arisen first among the
Chaldeans, out of the fundamental principle of their religion--the
assimilation of the divine nature to light. This tenet introduced
another, the worship of the stars, which was developed into astrology.
Others suppose astrology to have been of Arabian or Egyptian origin.
From some of these sources it reached the Greeks, and through them the
Romans, who held the astrologic art in high repute. The art, after
having become almost extinct, was revived by the Arabians at the verve
of the middle ages. For the history of astrology one must consult the
writings of Manilius, Julius Firmicus, and Ptolemy. Its greatest
mediaeval apologist is Cardan, the famous physician of Pavia (see his
work, De Astron. Judic., lib. vi.-ix. tom. v. of his collected works).
[179] Sextus adds, "bright-eyed."
[180] Hippolytus here follows Sextus.
[181] Aratus, from whom Hippolytus quotes so frequently in this
chapter, was a poet and astronomer of antiquity, born at Soli in
Cilicia. He afterwards became physician to Gonatus, son of Demetrius
Poliorcetes, king of Macedon, at whose court he rose high into favour.
The work alluded to by Hippolytus is Aratus' Phaenomena,--a versified
account of the motions of the stars, and of sidereal influence over
men. This work seems to have been a great favourite with scholars, if
we are to judge from the many excellent annotated editions of it that
have appeared. Two of these deserve notice, viz., Grotius' Leyden
edition, 1600, in Greek and Latin; and Buhle's edition, Leipsic, 1803.
See also Dionysius Petavius' Uranologion. Aratus must always be famous,
from the fact that St. Paul (Acts xiii. 28) quotes the fifth line of
the Phaenomena. Cicero considered Aratus a noble poet, and translated
the Phaenomena into Latin, a fragment of which has been preserved, and
is in Grotius' edition. Aratus has been translated into English verse,
with notes by Dr. Lamb, Dean of Bristol (London: J. W. Parker, 1858).
__________________________________________________________________
Chapter VII.--Practical Absurdity of the Chaldaic Art; Development of
the Art.
In this manner also, that these points are not deserving so much
labour, is evident to those who prefer to think correctly, and do not
attend to the bombast of the Chaldeans, who consign monarchs to utter
obscurity, by perfecting cowardice [182] in them, and rouse private
individuals to dare great exploits. But if any one, surrendering
himself to evil, is guilty of delinquency, he who has been thus
deceived does not become a teacher to all whom the Chaldeans are
disposed to mislead by their mistakes. (Far from it); (these
astrologers) impel the minds (of their dupes, as they would have them),
into endless perturbation, (when) they affirm that a configuration of
the same stars could not return to a similar position, otherwise than
by the renewal of the Great Year, through a space of seven thousand
seven hundred and seventy and seven years. [183] How then, I ask, will
human observation for one birth be able to harmonize with so many ages;
and this not once, (but oftentimes, when a destruction of the world, as
some have stated, would intercept the progress of this Great Year; or a
terrestrial convulsion, though partial, would utterly break the
continuity of the historical tradition)? [184] The Chaldaic art must
necessarily be refuted by a greater number of arguments, although we
have been reminding (our readers) of it on account of other
circumstances, not peculiarly on account of the art itself.
Since, however, we have determined to omit none of the opinions
advanced by Gentile philosophers, on account of the notorious knavery
of the heretics, let us see what they also say who have attempted to
propound doctrines concerning magnitudes,--who, observing the fruitless
labour of the majority (of speculators), where each after a different
fashion coined his own falsehoods and attained celebrity, have ventured
to make some greater assertion, in order that they might be highly
magnified by those who mightily extol their contemptible lies. These
suppose the existence of circles, and measures, and triangles, and
squares, both in twofold and threefold array. Their argumentation,
however, in regard of this matter, is extensive, yet it is not
necessary in reference to the subject which we have taken in hand.
__________________________________________________________________
[182] The Abbe Cruice suggests "freedom from danger," instead of
"cowardice," and translates thus: "whereby kings are slain, by having
impunity promised in the predictions of these seers."
[183] Sextus makes the number "nine thousand nine hundred and seventy
and seven years."
[184] The parenthetical words are taken from Sextus Empiricus, as
introduced into his text by the Abbe Cruice. Schneidewin alludes to the
passage in Sextus as proof of some confusion in Hippolytus' text, which
he thinks is signified by the transcriber in the words, "I think there
is some deficiency or omissions," which occur in the ms. of The
Refutation.
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Chapter VIII.--Prodigies of the Astrologers; System of the Astronomers;
Chaldean Doctrine of Circles; Distances of the Heavenly Bodies.
I reckon it then sufficient to declare the prodigies [185] detailed by
these men. Wherefore, employing condensed accounts of what they affirm,
I shall turn my attention to the other points (that remain to be
considered). Now they make the following statements. [186] The Creator
communicated pre-eminent power to the orbital motion of the identical
and similar (circle), for He permitted the revolution of it to be one
and indivisible; but after dividing this internally into six parts,
(and thus having formed) seven unequal circles, according to each
interval of a twofold and threefold dimension, He commanded, since
there were three of each, that the circles should travel in orbits
contrary to one another, three indeed (out of the aggregate of seven)
being whirled along with equal velocity, and four of them with a speed
dissimilar to each other and to the remaining three, yet (all)
according to a definite principle. For he affirms that the mastery was
communicated to the orbital motion of the same (circle), not only since
it embraces the motion of the other, that, is, the erratic stars, but
because also it possesses so great mastery, that is, so great power,
that even it leads round, along with itself, by a peculiar strength of
its own, those heavenly bodies--that is, the erratic stars--that are
whirled along in contrary directions from west to east, and, in like
manner, from east to west.
And he asserts that this motion was allowed to be one and indivisible,
in the first place, inasmuch as the revolutions of all the fixed stars
were accomplished in equal periods of time, and were not distinguished
according to greater or less portions of duration. In the next place,
they all present the same phase as that which belongs to the outermost
motion; whereas the erratic stars have been distributed into greater
and varying periods for the accomplishment of their movements, and into
unequal distances from earth. And he asserts that the motion in six
parts of the other has been distributed probably into seven circles.
For as many as are sections of each (circle)--I allude to monads of the
sections [187] --become segments; for example, if the division be by
one section, there will be two segments; if by two, three segments; and
so, if anything be cut into six parts, there will be seven segments.
And he says that the distances of these are alternately arranged both
in double and triple order, there being three of each,--a principle
which, he has attempted to prove, holds good of the composition of the
soul likewise, as depending upon the seven numbers. For among them
there are from the monad three double (numbers), viz., 2, 4, 8, and
three triple ones, viz., 3, 9, 27. But the diameter of Earth is 80,108
stadii; and the perimeter of Earth, 250,543 stadii; and the distance
also from the surface of the Earth to the lunar circle, Aristarchus the
Samian computes at 8,000,178 stadii, but Apollonius 5,000,000, whereas
Archimedes computes [188] it at 5,544,130. And from the lunar to solar
circle, (according to the last authority,) are 50,262,065 stadii; and
from this to the circle of Venus, 20,272,065 stadii; and from this to
the circle of Mercury, 50,817,165 stadii; and from this to the circle
of Mars, 40,541,108 stadii; and from this to the circle of Jupiter,
20,275,065 stadii; and from this to the circle of Saturn, 40,372,065
stadii; and from this to the Zodiac and the furthest periphery,
20,082,005 stadii. [189]
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[185] As regards astrological predictions, see Origen's Comment. on
Gen.; Diodorus of Tarsus, De Fato; Photii Biblioth., cod. ccxxiii.; and
Bardesanis, De Legibus Nationum, in Cureton's Spicilegium Syriacum.
[186] See Plato's Timaeus.
[187] Schneidewin, on Roeper's suggestion, amends the passage thus,
though I am not sure that I exactly render his almost unintelligible
Latin version: "For as many sections as there are of each, there are
educible from the monad more segments than sections; for example, if,"
etc. The Abbe Cruice would seemingly adopt the following version: "For
whatsoever are sections of each, now there are more segments than
sections of a monad, will become; for example, if," etc.
[188] Schneidewin, on mathematical authority, discredits the numerical
calculations ascribed to Archimedes.
[189] This is manifestly erroneous; the total could only be "four
myriads!"
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Chapter IX.--Further Astronomic Calculations.
The mutual distances of the circles and spheres, and the depths, are
rendered by Archimedes. He takes the perimeter of the Zodiac at
447,310,000 stadii; so that it follows that a straight line from the
centre of the Earth to the most outward superficies would be the sixth
of the aforesaid number, but that the line from the surface of the
Earth on which we tread to the Zodiac would be a sixth of the aforesaid
number, less by four myriads of stadii, which is the distance from the
centre of the Earth to its surface. And from the circle of Saturn to
the Earth he says the distance is 2,226,912,711 stadii; and from the
circle of Jupiter to Earth, 202,770,646 stadii; and from the circle of
Mars to Earth, 132,418,581. From the Sun to Earth, 121,604,454; and
from Mercury to the Earth, 526,882,259; and from Venus to Earth,
50,815,160.
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Chapter X.--Theory of Stellar Motion and Distance in Accordance with
Harmony.
Concerning the Moon, however, a statement has been previously made. The
distances and profundities of the spheres Archimedes thus renders; but
a different declaration regarding them has been made by Hipparchus; and
a different one still by Apollonius the mathematician. It is
sufficient, however, for us, following the Platonic opinion, to suppose
twofold and threefold distances from one another of the erratic stars;
for the doctrine is thus preserved of the composition of the universe
out of harmony, on concordant principles [190] in keeping with these
distances. The numbers, however, advanced by Archimedes, [191] and the
accounts rendered by the rest concerning the distances, if they be not
on principles of symphony,--that is, the double and triple (distances)
spoken of by Plato,--but are discovered independent of harmonies, would
not preserve the doctrine of the formation of the universe according to
harmony. For it is neither credible nor possible that the distances of
these should be both contrary to some reasonable plan, and independent
of harmonious and proportional principles, except perhaps only the
Moon, on account of wanings and the shadow of the Earth, in regard also
of the distance of which alone--that is, the lunar (planet) from
earth--one may trust Archimedes. It will, however, be easy for those
who, according to the Platonic dogma itself, adopt this distance to
comprehend by numerical calculation (intervals) according to what is
double and triple, as Plato requires, and the rest of the distances.
If, then, according to Archimedes, the Moon is distant from the surface
of the Earth 5,544,130 stadii, by increasing these numbers double and
triple, (it will be) easy to find also the distances of the rest, as if
subtracting one part of the number of stadii which the Moon is distant
from the Earth.
But because the rest of the numbers--those alleged by Archimedes
concerning the distance of the erratic stars--are not based on
principles of concord, it is easy to understand--that is, for those who
attend to the matter--how the numbers are mutually related, and on what
principles they depend. That, however, they should not be in harmony
and symphony--I mean those that are parts of the world which consists
according to harmony--this is impossible. Since, therefore, the first
number which the Moon is distant from the earth is 5,544,130, the
second number which the Sun is distant from the Moon being 50,272,065,
subsists by a greater computation than ninefold. But the higher number
in reference to this, being 20,272,065, is (comprised) in a greater
computation than half. The number, however, superior to this, which is
50,817,165, is contained in a greater computation than half. But the
number superior to this, which is 40,541,108, is contained in a less
computation than two-fifths. But the number superior to this, which is
20,275,065, is contained in a greater computation than half. The final
number, however, which is 40,372,065, is comprised in a less
computation than double.
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[190] The Abbe Cruice thinks that the word should be "tones,"
supporting his emendation on the authority of Pliny, who states that
Pythagoras called the distance of the Moon from the Earth a tone,
deriving the term from musical science (see Pliny's Hist. Nat., ii.
20).
[191] These numerical speculations are treated of by Archimedes in his
work On the Number of the Sand, in which he maintains the possibility
of counting the sands, even on the supposition of the world's being
much larger than it is (see Archimedes, ta mechri nun sozomena hapanta,
Treatise psammites, p. 120, ed. Eustoc. Ascalon., Basil, 1544).
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Chapter XI.--Theory of the Size of the Heavenly Bodies in Accordance
with Numerical Harmonies.
These (numerical) relations, therefore, the greater than ninefold, and
less than half, and greater than double, and less than two-fifths, and
greater than half, and less than double, are beyond all symphonies,
from which not any proportionate or harmonic system could be produced.
But the whole world, and the parts of it, are in all respects similarly
framed in conformity with proportion and harmony. The proportionate and
harmonic relations, however, are preserved--as we have previously
stated--by double and triple intervals. If, therefore, we consider
Archimedes reliable in the case of only the first distance, that from
the Moon to the Earth, it is easy also to find the rest (of the
intervals), by multiplying (them) by double and treble. Let then the
distance, according to Archimedes, from Earth to Moon be 5,544,130
stadii; there will therefore be the double number of this of stadii
which the Sun is distant from the Moon, viz. 11,088,260. But the Sun is
distant from the Earth 16,632,390 stadii; and Venus is likewise distant
from the Sun 16,632,390 stadii, but from the Earth 33,264,780 stadii;
and Mercury is distant from Venus 22,176,520 stadii, but from Earth
55,441,300 stadii; and Mars is distant from Mercury 49,897,170 stadii,
and from Earth 105,338,470 stadii; and Jupiter is distant from Mars
44,353,040 stadii, but from Earth 149,691,510 stadii; Saturn is distant
from Jupiter 149,691,510 stadii, but from Earth 299,383,020 stadii.
__________________________________________________________________
Chapter XII.--Waste of Mental Energy in the Systems of the Astrologers.
Who will not feel astonishment at the exertion of so much deep thought
with so much toil? This Ptolemy, however--a careful investigator of
these matters--does not seem to me to be useless; but only this grieves
(one), that being recently born, he could not be of service to the sons
of the giants, who, being ignorant of these measures, and supposing
that the heights of heaven were near, endeavoured in vain to construct
a tower. And so, if at that time he were present to explain to them
these measures, they would not have made the daring attempt
ineffectually. But if any one profess not to have confidence in this
(astronomer's calculations), let him by measuring be persuaded (of
their accuracy); for in reference to those incredulous on the point,
one cannot have a more manifest proof than this. O, pride of
vain-toiling soul, and incredible belief, that Ptolemy should be
considered pre-eminently wise among those who have cultivated similar
wisdom!
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Chapter XIII.--Mention of the Heretic Colarbasus; Alliance Between
Heresy and the Pythagorean Philosophy.
Certain, adhering partly to these, as if having propounded great
conclusions, and supposed things worthy of reason, have framed enormous
and endless heresies; and one of these is Colarbasus, [192] who
attempts to explain religion by measures and numbers. And others there
are (who act) in like manner, whose tenets we shall explain when we
commence to speak of what concerns those who give heed to Pythagorean
calculation as possible; and uttering vain prophecies, hastily assume
[193] as secure the philosophy by numbers and elements. Now certain
(speculators), appropriating [194] similar reasonings from these,
deceive unsophisticated individuals, alleging themselves endued with
foresight; [195] sometimes, after uttering many predictions, happening
on a single fulfilment, and not abashed by many failures, but making
their boast in this one. Neither shall I pass over the witless
philosophy of these men; but, after explaining it, I shall prove that
those who attempt to form a system of religion out of these (aforesaid
elements), are disciples of a school [196] weak and full of knavery.
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[192] Colarbasus is afterwards mentioned in company with Marcus the
heretic, at the beginning and end of book vi. of The Refutation.
[193] This word (schediazousi), more than once used by Hippolytus, is
applied to anything done offhand, e.g., an extempore speech. It
therefore might be made to designate immaturity of opinion. Schedia
means something hastily put together, viz., a raft; schedios, sudden.
[194] Schneidewin suggests homos instead of hoimoios. The word
(eranisamenoi) translated "appropriating" is derived from eranos, which
signifies a meal to which those who partake of it have each contributed
some dish (pic-nic). The term, therefore, is an expressive one for
Hippolytus' purpose.
[195] prognostikous. Some would read pros gnostikous.
[196] Some propose doxes, "opinion." Hippolytus, however, used the word
rhizes (translated "school") in a similar way at the end of chap. i. of
book iv. "Novelty" is read instead of "knavery;" and for anapleou,
"full," is proposed (1) anapleontas, (a) anapterountas.
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Chapter XIV.--System of the Arithmeticians; Predictions Through
Calculations; Numerical Roots; Transference of These Doctrines to
Letters; Examples in Particular Names; Different Methods of
Calculation; Prescience Possible by These.
Those, then, who suppose that they prophesy by means of calculations
and numbers, [197] and elements and names, constitute the origin of
their attempted system to be as follows. They affirm that there is a
root of each of the numbers; in the case of thousands, so many monads
as there are thousands: for example, the root of six thousand, six
monads; of seven thousand, seven monads; of eight thousand, eight
monads; and in the case of the rest, in like manner, according to the
same (proportion). And in the case of hundreds, as many hundreds as
there are, so many monads are the root of them: for instance, of seven
hundred there are seven hundreds; the root of these is seven monads: of
six hundred, six hundreds; the root of these, six monads. And it is
similar respecting decades: for of eighty (the root is) eight monads;
and of sixty, six monads; of forty, four monads; of ten, one monad. And
in the case of monads, the monads themselves are a root: for instance,
of nine, nine; of eight, eight; of seven, seven. In this way, also,
ought we therefore to act in the case of the elements (of words), for
each letter has been arranged according to a certain number: for
instance, the letter n according to fifty monads; but of fifty monads
five is the root, and the root of the letter n is (therefore) five.
Grant that from some name we take certain roots of it. For instance,
(from) the name Agamemnon, there is of the a, one monad; and of the g,
three monads; and of the other a, one monad; of the m, four monads; of
the e, five monads; of the m, four monads; of the n, five monads; of
the (long) o, eight monads; of the n, five monads; which, brought
together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these
added together make up 36 monads. Again, they take the roots of these,
and they become three in the case of the number thirty, but actually
six in the case of the number six. The three and the six, then, added
together, constitute nine; but the root of nine is nine: therefore the
name Agamemnon terminates in the root nine.
Let us do the same with another name--Hector. The name (H)ector has
five letters--e, and k, and t, and o, and r. The roots of these are 5,
2, 3, 8, 1; and these added together make up 19 monads. Again, of the
ten the root is one; and of the nine, nine; which added together make
up ten: the root of ten is a monad. The name Hector, therefore, when
made the subject of computation, has formed a root, namely a monad. It
would, however, be easier [198] to conduct the calculation thus:
Divide the ascertained roots from the letters--as now in the case of
the name Hector we have found nineteen monads--into nine, and treat
what remains over as roots. For example, if I divide 19 into 9, the
remainder is 1, for 9 times 2 are 18, and there is a remaining monad:
for if I subtract 18 from 19, there is a remaining monad; so that the
root of the name Hector will be a monad. Again, of the name Patroclus
these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together,
they make up 34 monads. And of these the remainder is 7 monads: of the
30, 3; and of the 4, 4. Seven monads, therefore, are the root of the
name Patroclus.
Those, then, that conduct their calculations according to the rule of
the number nine, [199] take the ninth part of the aggregate number of
roots, and define what is left over as the sum of the roots. They, on
the other hand, (who conduct their calculations) according to the rule
of the number seven, take the seventh (part of the aggregate number of
roots); for example, in the case of the name Patroclus, the aggregate
in the matter of roots is 34 monads. This divided into seven parts
makes four, which (multiplied into each other) are 28. There are six
remaining monads; (so that a person using this method) says, according
to the rule of the number seven, that six monads are the root of the
name Patroclus. If, however, it be 43, (six) taken seven times, [200]
he says, are 42, for seven times six are 42, and one is the remainder.
A monad, therefore, is the root of the number 43, according to the rule
of the number seven. But one ought to observe if the assumed number,
when divided, has no remainder; for example, if from any name, after
having added together the roots, I find, to give an instance, 36
monads. But the number 36 divided into nine makes exactly 4 enneads;
for nine times 4 are 36, and nothing is over. It is evident, then, that
the actual root is 9. And again, dividing the number forty-five, we
find nine [201] and nothing over--for nine times five are forty-five,
and nothing remains; (wherefore) in the case of such they assert the
root itself to be nine. And as regards the number seven, the case is
similar: if, for example we divide 28 into 7, we have nothing over; for
seven times four are 28, and nothing remains; (wherefore) they say that
seven is the root. But when one computes names, and finds the same
letter occurring twice, he calculates it once; for instance, the name
Patroclus has the pa twice, [202] and the o twice: they therefore
calculate the a once and the o once. According to this, then, the roots
will be 8, 1, 3, 1, 7, 2, 3, 2, and added together they make 27 monads;
and the root of the name will be, according to the rule of the number
nine, nine itself, but according to the rule of the number seven, six.
In like manner, (the name) Sarpedon, when made the subject of
calculation, produces as a root, according to the rule of the number
nine, two monads. Patroclus, however, produces nine monads; Patroclus
gains the victory. For when one number is uneven, but the other even,
the uneven number, if it is larger, prevails. But again, when there is
an even number, eight, and five an uneven number, the eight prevails,
for it is larger. If, however, there were two numbers, for example,
both of them even, or both of them odd, the smaller prevails. But how
does (the name) Sarpedon, according to the rule of the number nine,
make two monads, since the letter (long) o is omitted? For when there
may be in a name the letter (long) o and (long) e, they leave out the
(long) o, using one letter, because they say both are equipollent; and
the same must not be computed twice over, as has been above declared.
Again, (the name) Ajax makes four monads; (but the name) Hector,
according to the rule of the ninth number, makes one monad. And the
tetrad is even, whereas the monad odd. And in the case of such, we say,
the greater prevails--Ajax gains the victory. Again, Alexander and
Menelaus (may be adduced as examples). Alexander has a proper name
(Paris). But Paris, according to the rule of the number nine, makes
four monads; and Menelaus, according to the rule of the number nine,
makes nine monads. The nine, however, conquer the four (monads): for it
has been declared, when the one number is odd and the other even, the
greater prevails; but when both are even or both odd, the less
(prevails). Again, Amycus and Polydeuces (may be adduced as examples).
Amycus, according to the rule of the number nine, makes two monads, and
Polydeuces, however, seven: Polydeuces gains the victory. Ajax and
Ulysses contended at the funeral games. Ajax, according to the rule of
the number nine, makes four monads; Ulysses, according to the rule of
the number nine, (makes) eight. [203] Is there, then, not any annexed,
and (is there) not a proper name for Ulysses? [204] for he has gained
the victory. According to the numbers, no doubt, Ajax is victorious,
but history hands down the name of Ulysses as the conqueror. Achilles
and Hector (may be adduced as examples). Achilles, according to the
rule of the number nine, makes four monads; Hector one: Achilles gains
the victory. Again, Achilles and Asteropaeus (are instances). Achilles
makes four monads, Asteropaeus three: Achilles conquers. Again,
Menelaus and Euphorbus (may be adduced as examples). Menelaus has nine
monads, Euphorbus eight: Menelaus gains the victory.
Some, however, according to the rule of the number seven, employ the
vowels only, but others distinguish by themselves the vowels, and by
themselves the semi-vowels, and by themselves the mutes; and, having
formed three orders, they take the roots by themselves of the vowels,
and by themselves of the semi-vowels, and by themselves of the mutes,
and they compare each apart. Others, however, do not employ even these
customary numbers, but different ones: for instance, as an example,
they do not wish to allow that the letter p has as a root 8 monads, but
5, and that the (letter) x (si) has as a root four monads; and turning
in every direction, they discover nothing sound. When, however, they
contend about the second (letter), from each name they take away the
first letter; but when they contend about the third (letter), they take
away two letters of each name, and calculating the rest, compare them.
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[197] The subject of the numerical system employed by the Gnostics, and
their occult mysteries, is treated of by the learned Kircher, OEdipi
AEgypt., tom. ii. part i., de Cabala Hebraeorum; also in his
Arithmolog. in the book De Arithmomantia Gnosticor., cap. viii., de
Cabala Pythagorea. See also Mersennes, Comment. on Genes.
[198] This subject is examined by Cornelius Agrippa in his celebrated
work, De vanitate et incertitudine Scientiarum, chap. xi., De Sorte
Pythagorica. Terentius Maurus has also a versified work on Letters and
Syllables and Metres, in which he alludes to similar interpretations
educible from the names Hector and Patroclus.
[199] That is, the division by nine.
[200] That is, calculated according to the rule of a division by seven.
[201] We should expect rather five instead of 9, if the division be by
nine.
[202] There is some confusion in the text. Miller conjectures that the
reading should be: "As, for instance, the name Patroclus has the letter
o occurring twice in it, they therefore take it into calculation once."
Schneidewin suggests that the form of the name may be Papatroclus.
[203] Miller says there is an error in the calculation here.
[204] This is as near the sense of the passage as a translation in some
respects conjectural can make it.
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Chapter XV.--Quibbles of the Numerical Theorists; The Art of the
Frontispicists (Physiognomy); Connection of This Art with Astrology;
Type of Those Born Under Aries.
I think that there has been clearly expounded the mind of
arithmeticians, who, by means of numbers and of names, suppose that
they interpret life. Now I perceive that these, enjoying leisure, and
being trained in calculation, have been desirous that, through the art
[205] delivered to them from childhood, they, acquiring celebrity,
should be styled prophets. And they, measuring the letters up (and)
down, have wandered into trifling. For if they fail, they say, in
putting forward the difficulty, Perhaps this name was not a family one,
but imposed, as also lighting in the instance they argue in the case of
(the names) Ulysses and Ajax. Who, taking occasion from this
astonishing philosophy, and desirous of being styled "Heresiarch," will
not be extolled?
But since, also, there is another more profound art among the all-wise
speculators of the Greeks--to whom heretical individuals boast that
they attach themselves as disciples, on account of their employing the
opinions of these (ancient philosophers) in reference to the doctrines
attempted (to be established) by themselves, as shall a little
afterwards be proved; but this is an art of divination, by examination
of the forehead [206] or rather, I should say, it is madness: yet we
shall not be silent as regards this (system). There are some who
ascribe to the stars figures that mould the ideas [207] and
dispositions of men, assigning the reason of this to births (that have
taken place) under particular stars; they thus express themselves:
Those who [208] are born under Aries will be of the following kind:
long head, red hair, contracted eyebrows, pointed forehead, eyes grey
and lively, [209] drawn cheeks, long-nosed, expanded nostrils, thin
lips, tapering chin, wide mouth. These, he says, will partake of the
following nature: cautious, subtle, perspicuous, [210] prudent,
indulgent, gentle, over-anxious, persons of secret resolves fitted for
every undertaking, prevailing more by prudence than strength, deriders
for the time being, scholars, trustworthy, contentious, quarrellers in
a fray, concupiscent, inflamed with unnatural lust, reflective,
estranged [211] from their own homes, giving dissatisfaction in
everything, accusers, like madmen in their cups, scorners, year by year
losing something [212] serviceable in friendship through goodness;
they, in the majority of cases, end their days in a foreign land.
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[205] The word thelein occurs in this sentence, but is obviously
superfluous.
[206] In the margin of the ms. is the note, "Opinion of the
Metopiscopists."
[207] These words are out of place. See next note.
[208] There is evidently some displacement of words here. Miller and
Schneidewin suggest: "There are some who ascribe to the influence of
the stars the natures of men: since, in computing the births of
individuals, they thus express themselves as if they were moulding the
species of men." The Abbe Cruice would leave the text as it is,
altering only tupountes ideas into tupon te ideas.
[209] Literally, "jumping;" others read "blackish," or "expressive"
(literally, "talking"). The vulgar reading, hupo allois, is evidently
untenable.
[210] Or "cowardly," or "cowards at heart;" or some read, charopoioi,
i.e., "causative of gladness."
[211] Or, "diseased with unnatural lust," i.e., nosountes for noountes.
[212] Or, kat' epos, "verbally rejecting anything."
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Chapter XVI.--Type of Those Born Under Taurus.
Those, however, who are born in Taurus will be of the following
description: round head, thick hair, broad forehead, square eyes, and
large black eyebrows; in a white man, thin veins, sanguine, long
eyelids, coarse huge ears, round mouths, thick nose, round nostrils,
thick lips, strong in the upper parts, formed straight from the legs.
[213] The same are by nature pleasing, reflective, of a goodly
disposition, devout, just, uncouth, complaisant, labourers from twelve
years, quarrelsome, dull. The stomach of these is small, they are
quickly filled, forming many designs, prudent, niggardly towards
themselves, liberal towards others, beneficent, of a slow [214] body:
they are partly sorrowful, heedless as regards friendship, useful on
account of mind, unfortunate.
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[213] Or better, "weak in the limbs."
[214] Or, "short."
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Chapter XVII.--Type of Those Born Under Gemini.
Those who are born in Gemini will be of the following description: red
countenance, size not very large, evenly proportioned limbs, [215]
black eyes as if anointed with oil, cheeks turned down, [216] and large
mouth, contracted eyebrows; they conquer all things, they retain
whatever possessions they acquire, [217] they are extremely rich,
penurious, niggardly of what is peculiarly their own, profuse in the
pleasures of women, [218] equitable, musical, liars. And the same by
nature are learned, reflective, inquisitive, arriving at their own
decisions, concupiscent, sparing of what belongs to themselves,
liberal, quiet, prudent, crafty, they form many designs, calculators,
accusers, importunate, not prosperous, they are beloved by the fair
sex, merchants; as regards friendship, not to any considerable extent
useful.
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[215] Or, "parts."
[216] Some read kalo gegennemenon, or kalo tetennemenon.
[217] Or, "they are given to hoarding, they have possessions."
[218] This is an amended reading of the text, which is obviously
confused. The correction necessary is introduced lower down in the ms.,
which makes the same characteristic be twice mentioned. The Abbe
Cruice, however, accounts for such a twofold mention, on the ground
that the whole subject is treated by Hippolytus in such a way as to
expose the absurdities of the astrologic predictions. He therefore
quotes the opinions of various astrologers, in order to expose the
diversities of opinion existing among them.
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Chapter XVIII.--Type of Those Born Under Cancer.
Those born in Cancer are of the following description: size not large,
hair like a dog, of a reddish colour, small mouth, round head, pointed
forehead, grey eyes, sufficiently beautiful, limbs somewhat varying.
The same by nature are wicked, crafty, proficients in plans,
insatiable, stingy, ungracious, illiberal, useless, forgetful; they
neither restore what is another's, nor do they ask back what is their
own; [219] as regards friendship, useful.
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[219] Manilius maintains that persons born under Cancer are of an
avaricious and usurious disposition. (See Astronom., iv. 5.)
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Chapter XIX.--Type of Those Born Under Leo.
Those born in Leo are of the following description: round head, reddish
hair, huge wrinkled forehead, coarse ears, large development of neck,
partly bald, red complexion, grey eyes, large jaws, coarse mouth, gross
in the upper parts, [220] huge breast, the under limbs tapering. The
same are by nature persons who allow nothing to interfere with their
own decision, pleasing themselves, irascible, passionate, scorners,
obstinate, forming no design, not loquacious, [221] indolent, making an
improper use of leisure, familiar, [222] wholly abandoned to pleasures
of women, adulterers, immodest, in faith untrue, importunate, daring,
penurious, spoliators, remarkable; as regards fellowship, useful; as
regards friendship, [223] useless.
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[220] Or, "having the upper parts larger than the lower."
[221] Some read analoi.
[222] Schneidewin conjectures asunetheis, i.e., inexperienced.
[223] Or, "succour."
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Chapter XX.--Type of Those Born Under Virgo.
Those born in Virgo are of the following description: fair appearance,
eyes not large, fascinating, dark, compact [224] eyebrows, cheerful,
swimmers; they are, however, slight in frame, [225] beautiful in
aspect, with hair prettily adjusted, large forehead, prominent nose.
The same by nature are docile, moderate, intelligent, sportive,
rational, slow to speak, forming many plans; in regard of a favour,
importunate; [226] gladly observing everything; and well-disposed
pupils, they master whatever they learn; moderate, scorners, victims of
unnatural lusts, companionable, of a noble soul, despisers, careless in
practical matters, attending to instruction, more honourable in what
concerns others than what relates to themselves; as regards friendship,
useful.
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[224] Or, "straight, compact."
[225] Miller gives an additional sentence: "They are of equal
measurement at the (same) age, and possess a body perfect and erect."
[226] Or, "careful observers."
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Chapter XXI.--Type of Those Born Under Libra.
Those born in Libra will be of the following description: hair thin,
drooping, reddish and longish, forehead pointed (and) wrinkled, fair
compact eyebrows, beautiful eyes, dark pupils, long thin ears, head
inclined, wide mouth. The same by nature are intelligent, God-fearing,
communicative to one another, [227] traders, toilers, not retaining
gain, liars, not of an amiable disposition, in business or principle
true, free-spoken, beneficent, illiterate, deceivers, friendly,
careless, (to whom it is not profitable to do any act of injustice);
[228] they are scorners, scoffers, satirical, [229] illustrious,
listeners, and nothing succeeds with these; as regards friendship,
useful.
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[227] Or, "speaking falsehoods, they will be believed."
[228] The parenthetical words are obviously an interpolation.
[229] Or, "spies."
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Chapter XXII.--Type of Those Born Under Scorpio.
Those born in Scorpio are of the following description: a maidenish
countenance, comely, pungent, blackish hair, well-shaped eyes, forehead
not broad, and sharp nostril, small contracted ears, wrinkled
foreheads, narrow eyebrows, drawn cheeks. The same by nature are
crafty, sedulous, liars, communicating their particular designs to no
one, of a deceitful spirit, wicked, scorners, victims to adultery,
well-grown, docile; as regards friendship, useless.
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Chapter XXIII.--Type of Those Born Under Sagittarius.
Those born in Sagittarius will be of the following description: great
length, square forehead, profuse eyebrows, indicative of strength,
well-arranged projection of hair, reddish (in complexion). The same by
nature are gracious, as educated persons, simple, beneficent; given to
unnatural lusts, companionable, toil-worn, lovers, beloved, jovial in
their cups, clean, passionate, careless, wicked; as regards friendship,
useless; scorners, with noble souls, insolent, crafty; for fellowship,
useful.
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Chapter XXIV.--Type of Those Born Under Capricorn.
Those born in Capricorn will be of the following description: reddish
body, projection of greyish hair, round mouth, [230] eyes as of an
eagle, contracted brows, open forehead, somewhat bald, in the upper
parts of the body endued with more strength. The same by nature are
philosophic, scorners, and scoffers at the existing state of things,
passionate, persons that can make concessions, honourable, beneficent,
lovers of the practice of music, passionate in their cups, mirthful,
familiar, talkative, given to unnatural lusts, genial, amiable,
quarrelsome lovers, for fellowship well disposed.
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[230] Or, "body."
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Chapter XXV.--Type of Those Born Under Aquarius.
Those born in Aquarius will be of the following description: square in
size, of a diminutive body; sharp, small, fierce eyes; imperious,
ungenial, severe, readily making acquisitions, for friendship and
fellowship well disposed; moreover, for maritime [231] enterprises they
make voyages, and perish. The same by nature are taciturn, modest,
sociable, adulterers, penurious, practised in business, [232]
tumultuous, pure, well-disposed, honourable, large eyebrows; frequently
they are born in the midst of trifling events, but (in after life)
follow a different pursuit; though they may have shown kindness to any
one, still no one returns them thanks.
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[231] Literally "moist," or "difficult;" or, the Abbe Cruice suggests,
"fortuitous."
[232] Or, "pragmatic, mild, not violent."
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Chapter XXVI.--Type of Those Born Under Pisces.
Those born in Pisces will be of the following description: of moderate
dimensions, pointed forehead like fishes, shaggy hair, frequently they
become soon grey. The same by nature are of exalted soul, simple,
passionate, penurious, talkative; in the first period of life they will
be drowsy; they are desirous of managing business by themselves, of
high repute, venturesome, emulous, accusers, changing their locality,
lovers, dancers; for friendship, useful.
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Chapter XXVII.--Futility of This Theory of Stellar Influence.
Since, therefore, we have explained the astonishing wisdom of these
men, and have not concealed their overwrought art of divination by
means of contemplation, neither shall I be silent as regards
(undertakings) in the case of which those that are deceived act
foolishly. For, comparing the forms and dispositions of men with names
of stars, how impotent their system is! For we know that those
originally conversant with such investigations have called the stars by
names given in reference to propriety of signification and facility for
future recognition. For what similarity is there of these (heavenly
bodies) with the likeness of animals, or what community of nature as
regards conduct and energy (is there in the two cases), that one should
allege that a person born in Leo should be irascible, and one born in
Virgo moderate, or one born in Cancer wicked, but that those born in...
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Chapter XXVIII. [233] --System of the Magicians; Incantations of
Demons; Secret Magical Rites.
... And (the sorcerer), taking (a paper), directs the inquirer [234] to
write down with water whatever questions he may desire to have asked
from the demons. Then, folding up the paper, and delivering it to the
attendant, he sends him away to commit it to the flames, that the
ascending smoke may waft the letters to demons. While, however, the
attendant is executing this order, (the sorcerer) first removes equal
portions of the paper, and on some more parts of it he pretends that
demons write in Hebrew characters. Then burning an incense of the
Egyptian magicians, termed Cyphi, he takes these (portions of paper)
away, and places them near the incense. But (that paper) which the
inquirer happens to have written (upon), having placed on the coals, he
has burned. Then (the sorcerer), appearing to be borne away under
divine influence, (and) hurrying into a corner (of the house), utters a
loud and harsh cry, and unintelligible to all,...and orders all those
present to enter, crying out (at the same time), and invoking Phryn, or
some other demon. But after passing into the house, and when those that
were present stood side by side, the sorcerer, flinging the attendant
upon a bed, [235] utters to him several words, partly in the Greek, and
partly, as it were, the Hebrew language, (embodying) the customary
incantations employed by the magicians. (The attendant), however, goes
away [236] to make the inquiry. And within (the house), into a vessel
full of water (the sorcerer) infusing copperas mixture, and melting the
drug, having with it sprinkled the paper that forsooth had (the
characters upon it) obliterated, he forces the latent and concealed
letters to come once more into light; and by these he ascertains what
the inquirer has written down. And if one write with copperas mixture
likewise, and having ground a gall nut, use its vapour as a fumigator,
the concealed letters would become plain. And if one write with milk,
(and) then scorch the paper, and scraping it, sprinkle and rub (what is
thus scraped off) upon the letters traced with the milk, these will
become plain. And urine likewise, and sauce of brine, and juice of
euphorbia, and of a fig, produce a similar result. But when (the
sorcerer) has ascertained the question in this mode, he makes provision
for the manner in which he ought to give the reply. And next he orders
those that are present to enter, holding laurel branches and shaking
them, and uttering cries, and invoking the demon Phryn. For also it
becomes these to invoke him; [237] and it is worthy that they make this
request from demons, which they do not wish of themselves to put
forward, having lost their minds. The confused noise, however, and the
tumult, prevent them directing attention to those things which it is
supposed (the sorcerer) does in secret. But what these are, the
present is a fair opportunity for us to declare.
Considerable darkness, then, prevails. For the (sorcerer) affirms that
it is impossible for mortal nature to behold divine things, for that to
hold converse (with these mysteries) is sufficient. Making, however,
the attendant lie down (upon the couch), head foremost, and placing by
each side two of those little tablets, upon which had been inscribed
in, forsooth, Hebrew characters, as it were names of demons, he says
that (a demon) will deposit the rest in their ears. But this
(statement) is requisite, in order that some instrument may be placed
beside the ears of the attendant, by which it is possible that he
signify everything which he chooses. First, however, he produces a
sound that the (attendant) youth may be terrified; and secondly, he
makes a humming noise; then, thirdly, he speaks [238] through the
instrument what he wishes the youth to say, and remains in expectation
of the issue of the affair; next, he makes those present remain still,
and directs the (attendant) to signify, what he has heard from the
demons. But the instrument that is placed beside his ears is a natural
instrument, viz., the windpipe of long-necked cranes, or storks, or
swans. And if none of these is at hand, there are also some different
artificial instruments (employed); for certain pipes of brass, ten in
number, (and) fitting into one another, terminating in a narrow point,
are adapted (for the purpose), and through these is spoken into the ear
whatsoever the (magician) wishes. And the youth hearing these (words)
with terror as uttered by demons, when ordered, speaks them out. If any
one, however, putting around a stick a moist hide, and having dried it
and drawn it together, close it up, and by removing the rod fashion the
hide into the form of a pipe, he attains a similar end. Should any of
these, however, be not at hand, he takes a book, and, opening it
inside, stretches it out as far as he think requisite, (and thus)
achieves the same result.
But if he knows beforehand that one is present who is about to ask a
question, he is the more ready for all (contingencies). If, however, he
may also previously ascertain the question, he writes (it) with the
drug, and, as being prepared, he is considered [239] more skilful, on
account of having clearly written out what is (about) being asked. If,
however, he is ignorant of the question, he forms conjectures, and puts
forth something capable of a doubtful and varied interpretation, in
order that the oracular response, being originally unintelligible, may
serve for numerous purposes, and in the issue of events the prediction
may be considered correspondent with what actually occurs. Next, having
filled a vessel with water, he puts down (into it) the paper, as if
uninscribed, at the same time infusing along with it copperas mixture.
For in this way the paper written upon floats [240] upwards (to the
surface), bearing the response. Accordingly there ensue frequently to
the attendant formidable fancies, for also he strikes blows plentifully
on the terrified (bystanders). For, casting incense into the fire, he
again operates after the following method. Covering a lump of what are
called "fossil salts" with Etruscan wax, and dividing the piece itself
of incense into two parts, he throws in a grain of salt; and again
joining (the piece) together, and placing it on the burning coals, he
leaves it there. And when this is consumed, the salts, bounding
upwards, create the impression of, as it were, a strange vision taking
place. And the dark-blue dye which has been deposited in the incense
produces a blood-red flame, as we have already declared. But (the
sorcerer) makes a scarlet liquid, by mixing wax with alkanet, and, as I
said, depositing the wax in the incense. And he makes the coals [241]
be moved, placing underneath powdered alum; and when this is dissolved
and swells up like bubbles, the coals are moved.
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[233] Hippolytus, having exposed the system of sidereal influence over
men, proceeds to detail the magical rites and operations of the
sorcerers. This arrangement is in conformity with the technical
divisions of astrology into (1) judiciary, (2) natural. The former
related to the prediction of future events, and the latter of the
phenomena of nature, being thus akin to the art of magic.
[234] The text here and at the end of the last chapter is somewhat
imperfect.
[235] Or "cushion" (Cruice), or "couch," or "a recess."
[236] Or "goes up," or "commences," or "enters in before the others,
bearing the oblation" (Cruice).
[237] Or, "deride."
[238] The Abbe Cruice considers that this passage, as attributing all
this jugglery to the artifice of sorcerers, militates against the
authorship of Origen, who ascribes (Peri 'Archon, lib. iii. p. 144, ed.
Benedict.) the same results not to the frauds of magicians, but to
demons.
[239] Or, "denominated."
[240] Or, "rises up."
[241] On the margin of the ms., we find the words, "concerning coals,"
"concerning magical signs," "concerning sheep."
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Chapter XXIX.--Display of Different Eggs.
But different eggs they display after this manner. Perforating the top
at both ends, and extracting the white, (and) having again dipped it,
throw in some minium and some writing ink. Close, however, the openings
with refined scrapings of the eggs, smearing them with fig-juice.
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Chapter XXX.--Self-Slaughter of Sheep.
By those who cause sheep to cut off their own heads, the following plan
is adopted. Secretly smearing the throat (of the animal) with a
cauterizing drug, he places a sword near, and leaves it there. [242]
The sheep, desirous of scratching himself, rushes against the blade,
and in the act of rubbing is slaughtered, while the head is almost
severed from the trunk. There is, however, a compound of the drug,
bryony and salt and squills, made up in equal parts. In order that the
person bringing the drug may escape notice, he carries a box with two
compartments constructed of horn, the visible one of which contains
frankincense, but the secret one (the aforesaid) drug. He, however,
likewise insinuates into the ears of the sheep about to meet death
quicksilver; but this is a poisonous drug.
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[242] Or, paradotheis, "he delivers it a sword, and departs."
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Chapter XXXI.--Method of Poisoning Goats.
And if one smear [243] the ears of goats over with cerate, they say
that they expire a little afterwards, by having their breathing
obstructed. For this to them is the way--as these affirm--of their
drawing their breath in an act of respiration. And a ram, they assert,
dies, [244] if one bends back (its neck) [245] opposite the sun. And
they accomplish the burning of a house, by daubing it over with the
juice of a certain fish called dactylus. And this effect, which it has
by reason of the sea-water, is very useful. Likewise foam of the ocean
is boiled in an earthen jar along with some sweet ingredients; and if
you apply a lighted candle to this while in a seething state, it
catches the fire and is consumed; and (yet though the mixture) be
poured upon the head, it does not burn it at all. If, however, you also
smear it over with heated resin, [246] it is consumed far more
effectually. But he accomplishes his object better still, if also he
takes some sulphur.
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[243] Or, "close up."
[244] The words "death of a goat" occur on the margin of the ms.
[245] A similar statement is made, on the authority of Alcmaeon, by
Aristotle in his Histor. Animal., i. 2.
[246] Manne is the word in the text. But manna in the ordinary
acceptation of the term can scarcely be intended. Pliny, however,
mentions it as a proper name of grains of incense and resin. The Abbe
Cruice suggests the very probable emendation of malthe, which signifies
a mixture of wax and resin for caulking ships.
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Chapter XXXII.--Imitations of Thunder, and Other Illusions.
Thunder is produced in many ways; for stones very numerous and
unusually large, being rolled downwards along wooden planks, fall upon
plates of brass, and cause a sound similar to thunder. And also around
the thin plank with which carders thicken cloth, they coil a thin rope;
and then drawing away the cord with a whirr, they spin the plank round,
and in its revolution it emits a sound like thunder. These farces,
verily, are played off thus.
There are, however, other practices which I shall explain, which those
who execute these ludicrous performances estimate as great exploits.
Placing a cauldron full of pitch upon burning coals, when it boils up,
(though) laying their hands down upon it, they are not burned; nay,
even while walking on coals of fire with naked feet, they are not
scorched. But also setting a pyramid of stone on a hearth, (the
sorcerer) makes it get on fire, and from the mouth it disgorges a
volume of smoke, and that of a fiery description. Then also putting a
linen cloth upon a pot of water, throwing on (at the same time) a
quantity of blazing coals, (the magician) keeps the linen cloth
unconsumed. Creating also darkness in the house, (the sorcerer) alleges
that he can introduce gods or demons; and if any requires him to show
AEsculapius, he uses an invocation couched in the following words:--
"The child once slain, again of Phoebus deathless made,
I call to come, and aid my sacrificial rites;
Who, also, once the countless tribes of fleeting dead,
In ever-mournful homes of Tartarus wide,
The fatal billow breasting, and the inky [247] flood
Surmounting, where all of mortal mould must float,
Torn, beside the lake, with endless [248] grief and woe,
Thyself didst snatch from gloomy Proserpine.
Or whether the seat of Holy Thrace thou haunt, or lovely
Pergamos, or besides Ionian Epidaurus,
The chief of seers, O happy God, invites thee here."
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[247] diaulon in the text has been altered into kelanon. The translator
has followed the latter.
[248] Or "indissoluble," or "inseparable."
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Chapter XXXIII.--The Burning AEsculapius; Tricks with Fire.
But after he discontinues uttering these jests, a fiery AEsculapius
[249] appears upon the floor. Then, placing in the midst a pot full of
water, he invokes all the deities, and they are present. For any one
who is by, glancing into the pot, will behold them all, and Diana
leading on her baying hounds. We shall not, however, shrink from
narrating the account (of the devices) of these men, how they attempt
(to accomplish their jugglery). For (the magician) lays his hand upon
the cauldron of pitch, [250] which is in, as it were, a boiling state;
and throwing in (at the same time) vinegar and nitre and moist pitch,
he kindles a fire beneath the cauldron. The vinegar, however, being
mixed along with the nitre, on receiving a small accession of heat,
moves the pitch, so as to cause bubbles to rise to the surface, and
afford the mere semblance of a seething (pot). The (sorcerer), however,
previously washes his hands frequently in brine; the consequence being,
that the contents of the cauldron do not in any wise, though in reality
boiling, burn him very much. But if, having smeared his hands with a
tincture of myrtle [251] and nitre and myrrh, along with vinegar, he
wash them in brine frequently, he is not scorched: and he does not burn
his feet, provided he smear them with isinglass and a salamander.
As regards, however, the burning like a taper of the pyramid, though
composed of stone, the cause of this is the following. Chalky earth is
fashioned into the shape of a pyramid, but its colour is that of a
milk-white stone, and it is prepared after this fashion. Having
anointed the piece of clay with plenty of oil, and put it upon coals,
and baked it, by smearing it afresh, and scorching it a second and
third time, and frequently, (the sorcerer) contrives that it can be
burned, even though he should plunge it in water; for it contains in
itself abundance of oil. The hearth, however, is spontaneously kindled,
while the magician pours out [252] a libation, by having lime instead
of ashes burning underneath, and refined frankincense and a large
quantity of tow, [253] and a bundle [254] of anointed tapers and of
gall nuts, hollow within, and supplied with (concealed) fire. And after
some delay, (the sorcerer) makes (the pyramid) emit smoke from the
mouth, by both putting fire in the gall nut, and encircling it with
tow, and blowing into the mouth. The linen cloth, however, that has
been placed round the cauldron, (and) on which he deposits the coals,
on account of the underlying brine, would not be burned; besides, that
it has itself been washed in brine, and then smeared with the white of
an egg, along with moist alum. And if, likewise, one mix in these the
juice of house-leek along with vinegar, and for a long time previously
smear it (with this preparation), after being washed in this drug, it
continues altogether fire-proof.
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[249] Marsilius Ficinus (in his Commentary on Plotinus, p. 504 et seq.,
vol. ii. Creuzer's edition), who here discusses the subject of demons
and magical art, mentions, on the authority of Porphyry, that sorcerers
had the power of evoking demons, and that a magician, in the presence
of many, had shown to Plotinus his guardian demon (angel). This
constitutes the Goetic department of magic.
[250] Or, "full of pitch."
[251] Mursine. This word is evidently not the right one, for we have
(smurne) myrrh mentioned. Perhaps the word malthe, suggested in a
previous passage, is the one employed here likewise.
[252] Or, "makes speedy preparation;" or, "resorts to the contrivance
of."
[253] The words in italics are added by the Abbe Cruice. There is
obviously some hiatus in the original.
[254] Or, "the refuse of."
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Chapter XXXIV.--The Illusion of the Sealed Letters; Object in Detailing
These Juggleries.
After, then, [255] we have succinctly explained the powers of the
secret arts practised among these (magicians), and have shown their
easy plan for the acquisition of knowledge, [256] neither are we
disposed to be silent on the following point, which is a necessary
one,--how that, loosing the seals, they restore the sealed letters,
with the actual seals themselves. Melting pitch, resin, and sulphur,
and moreover asphalt, in equal parts, (and) forming the ointment into a
figure, they keep it by them. When, however, it is time to loose a
small tablet, smearing with oil their tongue, next with the latter
anointing the seal, (and) heating the drug with a moderate fire, (the
sorcerers) place it upon the seal; and they leave it there until it has
acquired complete consistence, and they use it in this condition as a
seal. But they say, likewise, that wax itself with fir-wood gum
possesses a similar potency, as well as two parts of mastich with one
part of dry asphalt. But sulphur also by itself effects the purpose
tolerably well, and flower of gypsum strained with water, and of gum.
Now this (last mixture) certainly answers most admirably also for
sealing molten lead. And that which is accomplished by the Tuscan wax,
and refuse [257] of resin, and pitch, and asphalt, and mastich, and
powdered spar, all being boiled together in equal parts, is superior to
the rest of the drugs which I have mentioned, while that which is
effected by the gum is not inferior. In this manner, then, also, they
attempt to loose the seals, endeavouring to learn the letters written
within.
These contrivances, however, I hesitated to narrate [258] in this book,
perceiving the danger lest, perchance, any knavish person, taking
occasion (from my account), should attempt (to practise these
juggleries). Solicitude, however, for many young persons, who could be
preserved from such practices, has persuaded me to teach and publish,
for security's sake, (the foregoing statements). For although one
person may make use of these for gaining instruction in evil, in this
way somebody else will, by being instructed (in these practices), be
preserved from them. And the magicians themselves, corrupters of life,
will be ashamed in plying their art. And learning these points that
have been previously elucidated [259] by us, they will possibly be
restrained from their folly. But that this seal may not be broken, let
me seal it with hog's lard and hair mixed with wax. [260]
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[255] In the margin of the ms. occur the words, "concerning the
breaking of the seals."
[256] Or, "exposed their method of proceeding in accordance with the
system of Gnosticism." Schneidewin, following C. Fr. Hermann, is of
opinion that what follows is taken from Celsus' work on magic, to which
Origen alludes in the Contra Celsum, lib. i. p. 53 (Spencer's edition).
Lucian (the well-known satirist), in his Alexander, or Pseudomantis,
gives an account of the jugglery of these magicians. See note, chap.
xlii. of this book.
[257] Or, "ground"--phoruktes, (al.) phorutes, (al.) phruktes, (al.)
phriktes.
[258] Or, "insert."
[259] Or "taught," or "adduced," or "delivered."
[260] This sentence is obviously out of place, and should properly come
in probably before the words, "These contrivances, however, I hesitated
to narrate," etc., a few lines above in this chapter. The Abbe Cruice
conjectures that it may have been written on the margin by some reader
acquainted with chemistry, and that afterwards it found its way into
the text.
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Chapter XXXV.--The Divination by a Cauldron; Illusion of Fiery Demons;
Specimen of a Magical Invocation.
But neither shall I be silent respecting that piece of knavery of these
(sorcerers), which consists in the divination by means of the cauldron.
For, making a closed chamber, and anointing the ceiling with cyanus for
present use, [261] they introduce certain vessels of cyanus, [262] and
stretch them upwards. The cauldron, however, full of water, is placed
in the middle on the ground; and the reflection of the cyanus falling
upon it, presents the appearance of heaven. But the floor also has a
certain concealed aperture, on which the cauldron is laid, having been
(previously, supplied with a bottom of crystal, while itself is
composed of stone. [263] Underneath, however, unnoticed (by the
spectators), is a compartment, into which the accomplices, assembling,
appear invested with the figures of such gods and demons as the
magician wishes to exhibit. Now the dupe, beholding these, becomes
astonished at the knavery of the magician, and subsequently believes
all things that are likely to be stated by him. But (the sorcerer)
produces a burning demon, by tracing on the wall whatever figure he
wishes, and then covertly smearing it with a drug mixed according to
this manner, viz., of Laconian [264] and Zacynthian asphalt,--while
next, as if under the influence of prophetic frenzy, he moves the lamp
towards the wall. The drug, however, is burned with considerable
splendour. And that a fiery Hecate seems to career through air, he
contrives in the mode following. Concealing a certain accomplice in a
place which he wishes, (and) taking aside his dupes, he persuades them
(to believe himself), alleging that he will exhibit a flaming demon
riding through the air. Now he exhorts them immediately to keep their
eyes fixed until they see the flame in the air, and that (then),
veiling themselves, they should fall on their face until he himself
should call them; and after having given them these instructions, he,
on a moonless night, in verses speaks thus:--
"Infernal, and earthy, and supernal Bombo, come!
Saint of streets, and brilliant one, that strays by night;
Foe of radiance, but friend and mate of gloom;
In howl of dogs rejoicing, and in crimson gore,
Wading 'mid corpses through tombs of lifeless dust,
Panting for blood; with fear convulsing men.
Gorgo, and Mormo, and Luna, [265] and of many shapes,
Come, propitious, to our sacrificial rites!"
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[261] Some read phaneron for paron.
[262] What cyanus was is not exactly known. It was employed in the
Homeric age for the adornment of implements of war. Whatever the nature
of the substance be, it was of a dark-blue colour. Some suppose it to
have been blue steel, other, blue copper. Theophrastus' account of it
makes it a stone like a dark sapphire.
[263] Or, "with the head downwards."
[264] There is some hiatus here.
[265] Or, "memory."
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Chapter XXXVI.--Mode of Managing an Apparition.
And while speaking these words, fire is seen borne through the air; but
the (spectators) being horrified at the strange apparition, (and)
covering their eyes, fling themselves speechless to earth. But the
success of the artifice is enhanced by the following contrivance. The
accomplice whom I have spoken of as being concealed, when he hears the
incantation ceasing, holding a kite or hawk enveloped with tow, sets
fire to it and releases it. The bird, however, frightened by the flame,
is borne aloft, and makes a (proportionably) quicker flight, which
these deluded persons beholding, conceal themselves, as if they had
seen something divine. The winged creature, however, being whirled
round by the fire, is borne whithersoever chance may have it, and burns
now the houses, and now the courtyards. Such is the divination of the
sorcerers.
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Chapter XXXVII.--Illusive Appearance of the Moon.
And they make moon and stars appear on the ceiling after this manner.
In the central part of the ceiling, having fastened a mirror, placing a
dish full of water equally (with the mirror) in the central portion of
the floor, and setting in a central place likewise a candle, emitting a
faint light from a higher position than the dish,--in this way, by
reflection, (the magician) causes the moon to appear by the mirror. But
frequently, also, they suspend on high from the ceiling, at a distance,
a drum, [266] but which, being covered with some garment, is concealed
by the accomplice, in order that (the heavenly body) may not appear
before the (proper) time. And afterwards placing a candle (within the
drum), when the magician gives the signal to the accomplice, he removes
so much of the covering as may be sufficient for effecting an imitation
representing the figure of the moon as it is at that particular time.
He smears, however, the luminous parts of the drum with cinnabar and
gum; [267] and having pared around the neck and bottom of a flagon
[268] of glass ready behind, he puts a candle in it, and places around
it some of the requisite contrivances for making the figures shine,
which some one of the accomplices has concealed on high; and on
receiving the signal, he throws down from above the contrivances, so to
make the moon appear descending from the sky.
And the same result is achieved by means of a jar in sylvan localities.
[269] For it is by means of a jar that the tricks in a house are
performed. For having set up an altar, subsequently is (placed upon it)
the jar, having a lighted lamp; when, however, there are a greater
number of lamps, no such sight is displayed. After then the enchanter
invokes the moon, he orders all the lights to be extinguished, yet that
one be left faintly burning; and then the light, that which streams
from the jar, is reflected on the ceiling, and furnishes to those
present a representation of the moon; the mouth of the jar being kept
covered for the time which it would seem to require, in order that the
representation of full moon should be exhibited on the ceiling.
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[266] Or, "suspending a drum, etc., covered with," etc.; or "frequently
placing on an elevated position a drum." For porrhothen, which is not
here easy of explanation, some read tornothen, others porpothen, i.e.,
fastened with buckles; others, porrho tethen.
[267] Schneidewin, but not the Abbe Cruice, thinks there is a hiatus
here.
[268] There are different readings: (1) etumologikes; (2) eti
holoklerou; (3) hualourgikes, i.e., composed of glass. (See next note.)
[269] The Abbe Cruice properly remarks that this has no meaning here.
He would read hualodesi topois, or by means of glass images.
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Chapter XXXVIII.--Illusive Appearance of the Stars.
But the scales of fishes--for instance, the seahorse--cause the stars
to appear to be; the scales being steeped in a mixture of water and
gum, and fastened on the ceiling at intervals.
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Chapter XXXIX.--Imitation of an Earthquake.
The sensation of an earthquake they cause in such a way, as that all
things seem set in motion; ordure of a weasel burned with a magnet upon
coals (has this effect). [270]
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[270] There is a hiatus here.
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Chapter XL.--Trick with the Liver.
And they exhibit a liver seemingly bearing an inscription in this
manner. With the left hand he writes what he wishes, appending it to
the question, and the letters are traced with gall juice and strong
vinegar. Then taking up the liver, retaining it in the left hand, he
makes some delay, and then it draws away the impression, and it is
supposed to have, as it were, writing upon it.
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Chapter XLI.--Making a Skull Speak.
But putting a skull on the ground, they make it speak in this manner.
The skull itself is made out of the caul of an ox; [271] and when
fashioned into the requisite figure, by means of Etruscan wax and
prepared gum, [272] (and) when this membrane is placed around, it
presents the appearance of a skull, which seems to all [273] to speak
when the contrivance operates; in the same manner as we have explained
in the case of the (attendant) youths, when, having procured the
windpipe of a crane, [274] or some such long-necked animal, and
attaching it covertly to the skull, the accomplice utters what he
wishes. And when he desires (the skull) to become invisible, he appears
as if burning incense, placing around, (for this purpose,) a quantity
of coals; and when the wax catches the heat of these, it melts, and in
this way the skull is supposed to become invisible.
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[271] The Abbe Cruice suggests epipleon bolou, which he thinks
corresponds with the material of which the pyramid mentioned in a
previous chapter was composed. He, however, makes no attempt at
translating epipleon. Does he mean that the skull was filled with clay?
His emendation is forced.
[272] Or, "rubbings of" (Cruice).
[273] Or, "they say."
[274] Some similar juggleries are mentioned by Lucian in his Alexander,
or Pseudomantis, xxxii. 26,--a work of a kindred nature to Celsus'
Treatise on Magic (the latter alluded to by Origen, Contr. Cels., lib.
i. p. 53, ed. Spenc.), and dedicated by Lucian to Celsius.
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Chapter XLII.--The Fraud of the Foregoing Practices; Their Connection
with Heresy.
These are the deeds of the magicians, [275] and innumerable other such
(tricks) there are which work on the credulity of the dupes, by fair
balanced words, and the appearance of plausible acts. And the
heresiarchs, astonished at the art of these (sorcerers), have imitated
them, partly by delivering their doctrines in secrecy and darkness, and
partly by advancing (these tenets) as their own. For this reason, being
desirous of warning the multitude, we have been the more painstaking,
in order not to omit any expedient [276] practised by the magicians,
for those who may be disposed to be deceived. We have been however
drawn, not unreasonably, into a detail of some of the secret
(mysteries) of the sorcerers, which are not very requisite, to be sure,
in reference to the subject taken in hand; yet, for the purpose of
guarding against the villanous and incoherent art of magicians, may be
supposed useful. Since, therefore, as far as delineation is feasible,
we have explained the opinions of all (speculators), exerting especial
attention towards the elucidation of the opinions introduced as
novelties by the heresiarchs; (opinions) which, as far as piety is
concerned, are futile and spurious, and which are not, even among
themselves, perhaps [277] deemed worthy of serious consideration.
(Having pursued this course of inquiry), it seems expedient that, by
means of a compendious discourse, we should recall to the (reader's)
memory statements that have been previously made.
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[275] The word magic, or magician, at its origin, had no sinister
meaning, as being the science professed by the Magi, who were an
exclusive religious sect of great antiquity in Persia, universally
venerated for their mathematical skill and erudition generally. It was
persons who practised wicked arts, and assumed the name of Magi, that
brought the term into disrepute. The origin of magic has been ascribed
to Zoroaster, and once devised, it made rapid progress; because, as
Pliny reminds us, it includes three systems of the greatest influence
among men--(1) the art of medicine, (2) religion, (3) divination. This
corresponds with Agrippa's division of magic into (1) natural, (2)
celestial, (3) ceremonial, or superstitious. This last has been also
called "goetic" (full of imposture), and relates to the invocation of
devils. This originated probably in Egypt, and quickly spread all over
the world.
[276] Or, "topic discussed;" or, "not leave any place (subterfuge) for
these," etc.
[277] Or "you will suppose."
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Chapter XLIII.--Recapitulation of Theologies and Cosmogonies; System of
the Persians; Of the Babylonians; The Egyptian Notion of Deity; Their
Theology Based on a Theory of Numbers; Their System of Cosmogony.
Among all those who throughout the earth, as philosophers and
theologians, have carried on investigations, has prevailed diversity of
opinion [278] concerning the Deity, as to His essence or nature. For
some affirm Him to be fire, and some spirit, and some water, while
others say that He is earth. And each of the elements labours under
some deficiency, and one is worsted by the other. To the wise men of
the world, this, however, has occurred, which is obvious to persons
possessing intelligence; (I mean) that, beholding the stupendous works
of creation, they were confused respecting the substance of existing
things, supposing that these were too vast to admit of deriving
generation from another, and at the same time (asserting) that neither
the universe itself is God. As far as theology was concerned, they
declared, however, a single cause for things that fall under the
cognizance of vision, each supposing the cause which he adjudged the
most reasonable; and so, when gazing on the objects made by God, and on
those which are the most insignificant in comparison with His
overpowering majesty, not, however, being able to extend the mind to
the magnitude of God as He really is, they deified these (works of the
external world).
But the Persians, [279] supposing that they had penetrated more within
the confines of the truth, asserted that the Deity is luminous, a light
contained in air. The Babylonians, however, affirmed that the Deity is
dark, which very opinion also appears the consequence of the other; for
day follows night, and night day. Do not the Egyptians, however, [280]
who suppose themselves more ancient than all, speak of the power of the
Deity? (This power they estimate by) calculating these intervals of the
parts (of the zodiac; and, as if) by a most divine inspiration, [281]
they asserted that the Deity is an indivisible monad, both itself
generating itself, and that out of this were formed all things. For
this, say they, [282] being unbegotten, produces the succeeding
numbers; for instance, the monad, superadded into itself, generates the
duad; and in like manner, when superadded (into duad, triad, and so
forth), produces the triad and tetrad, up to the decade, which is the
beginning and end of numbers. Wherefore it is that the first and tenth
monad is generated, on account of the decade being equipollent, and
being reckoned for a monad, and (because) this multiplied ten times
will become a hundred, and again becomes a monad, and the hundred
multiplied ten times will produce a thousand, and this will be a monad.
In this manner also the thousand multiplied ten times make up the full
sum of a myriad; in like manner will it be a monad. But by a
comparison of indivisible quantities, the kindred numbers of the monad
comprehend 3, 5, 7, 9. [283]
There is also, however, a more natural relation of a different number
to the monad, according to the arrangement of the orbit of six days'
duration, [284] (that is), of the duad, according to the position and
division of even numbers. But the kindred number is 4 and 8. These,
however, taking from the monad of the numbers [285] an idea of virtue,
progressed up to the four elements; (I allude), of course, to spirit,
and fire, and water, and earth. And out of these having made the world,
(God) framed it an ermaphrodite, and allocated two elements for the
upper hemisphere, namely spirit and fire; and this is styled the
hemisphere of the monad, (a hemisphere) beneficent, and ascending, and
masculine. For, being composed of small particles, the monad soars into
the most rarified and purest part of the atmosphere; and the other two
elements, earth and water, being more gross, he assigned to the duad;
and this is termed the descending hemisphere, both feminine and
mischievous. And likewise, again, the upper elements themselves, when
compared one with another, comprise in one another both male and female
for fruitfulness and increase of the whole creation. And the fire is
masculine, and the spirit feminine. And again the water is masculine,
and the earth feminine. And so from the beginning fire consorted with
spirit, and water with earth. For as the power of spirit is fire, so
also that of earth is water; [286] ...and the elements themselves, when
computed and resolved by subtraction of enneads, terminate properly,
some of them in the masculine number, and others of them in the
feminine. And, again, the ennead is subtracted for this cause, because
the three hundred and sixty parts of the entire (circle) consist of
enneads, and for this reason the four regions of the world are
circumscribed by ninety perfect parts. And light has been appropriated
to the monad, and darkness to the duad, and life to light, according to
nature, and death to the duad. And to life (has been appropriated)
justice; and to death, injustice. Wherefore everything generated among
masculine numbers is beneficent, while that (produced) among feminine
(numbers) is mischievous. For instance, they pursue their calculations
thus: monad--that we may commence from this--becomes 361, which
(numbers) terminate in a monad by the subtraction of the ennead. In
like manner, reckon thus: Duad becomes 605; take away the enneads, it
ends in a duad, and each reverts into its own peculiar (function).
__________________________________________________________________
[278] See Aristotle's Metaphysics, book i.; Cicero, De Natura Deorum,
book i. (both translated in Bohn's Classical Library); and Plutarch, De
Placitis Philosophorum. lib. i.
[279] The mention of the Persians, Babylonians, and Egyptians shows the
subject-matter of the lost books to have been concerning the
speculative systems of these nations.
[280] This rendering follows Miller's text. Schneidewin thinks there is
a hiatus, which the Abbe Cruice fills up, the latter translating the
passage without an interrogation: "The Egyptians, who think themselves
more ancient than all, have formed their ideas of the power of the
Deity by calculations and computing," etc.
[281] Or, "meditation on the divine nature," or "godlike reflection."
[282] The ms. has "says he."
[283] The Abbe Cruice suggests the elimination of 9, on account of its
being a divisible number.
[284] Miller considers some reference here to the six days' creation
(Hexaemeron), on account of the word phusikotera, i.e., more natural.
The Abbe Cruice considers that there is an allusion to an astronomic
instrument used for exhibiting harmonic combinations; see Ptolem.,
Harmon., i. 2. Bunsen reads tou hexakuklou hulikou.
[285] The text is obviously corrupt. As given by Schneidewin, it might
be rendered thus: "These deriving from the monad a numerical symbol, a
virtue, have progressed up to the elements." He makes no attempt at a
Latin version. The Abbe Cruice would suggest the introduction of the
word prostetheisan, on account of the statement already made, that "the
monad, superadded into itself, produces a duad."
[286] There is a hiatus here. Hippolytus has said nothing concerning
enneads.
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Chapter XLIV.--Egyptian Theory of Nature; Their Amulets.
For the monad, therefore, as being beneficent, they assert that there
are consequently [287] names ascending, and beneficent, and masculine,
and carefully observed, terminating in an uneven number; [288] whereas
that those terminating in the even number have been supposed to be both
descending, and feminine and malicious. For they affirm that nature is
made up of contraries, namely bad and good, as right and left, light
and darkness, night and day, life and death. And moreover they make
this assertion, that they have calculated the word "Deity," (and found
that it reverts into a pentad with an ennead subtracted). Now this name
is an even number, and when it is written down (on some material) they
attach it to the body, and accomplish cures [289] by it. In this
manner, likewise, a certain herb, terminating in this number, being
similarly fastened around (the frame), operates by reason of a similar
calculation of the number. Nay, even a doctor cures sickly people by a
similar calculation. If, however, the calculation is contrary, it does
not heal with facility. [290] Persons attending to these numbers reckon
as many as are homogeneous according to this principle; some, however,
according to vowels alone; whereas others according to the entire
number. Such also is the wisdom of the Egyptians, by which, as they
boast, they suppose that they cognise the divine nature.
__________________________________________________________________
[287] Or, "names have been allocated," or "distributed."
[288] Miller thinks it should be "even number" (peritton). The Abbe
Cruice would retain "uneven" (aperizugon), on the ground that the duad
being a perizux arithmos, the monad will be aperizugos.
[289] Servius on the Eclogues of Virgil (viii. 75) and Pliny (Hist.
Nat., xxxviii. 2) make similar statements.
[290] This is Miller and Schneidewin's emendation for "uneven" in the
ms.
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Chapter XLV.--Use of the Foregoing Discussions.
It appears, then, that these speculations also have been sufficiently
explained by us. But since I think that I have omitted no opinion found
in this earthly and grovelling Wisdom, I perceive that the solicitude
expended by us on these subjects has not been useless. For we observe
that our discourse has been serviceable not only for a refutation of
heresies, but also in reference to those who entertain these opinions.
Now these, when they encounter the extreme care evinced by us, will
even be struck with admiration of our earnestness, and will not despise
our industry and condemn Christians as fools when they discern the
opinions to which they themselves have stupidly accorded their belief.
And furthermore, those who, desirous of learning, addict themselves to
the truth, will be assisted by our discourse to become, when they have
learned the fundamental principles of the heresies, more intelligent
not only for the easy refutation of those who have attempted to deceive
them, but that also, when they have ascertained the avowed opinions of
the wise men, and have been made acquainted with them, that they shall
neither be confused by them as ignorant persons would, nor become the
dupes of certain individuals acting as if from some authority; nay,
more than this, they shall be on their guard against those that are
allowing themselves to become victims to these delusions.
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Chapter XLVI.--The Astrotheosophists; Aratus Imitated by the
Heresiarchs; His System of the Disposition of the Stars.
Having sufficiently explained these opinions, let us next pass on to a
consideration of the subject taken in hand, in order that, by proving
what we have determined concerning heresies, and by compelling their
(champions) to return to these several (speculators) their peculiar
tenets, we may show the heresiarchs destitute (of a system); and by
proclaiming the folly of those who are persuaded (by these heterodox
tenets), we shall prevail on them to retrace their course to the serene
haven of the truth. In order, however, that the statements about to
follow may seem more clear to the readers, it is expedient also to
declare the opinions advanced by Aratus concerning the disposition of
the stars of the heavens. (And this is necessary), inasmuch as some
persons, assimilating these (doctrines) to those declared by the
Scriptures, convert (the holy writings) into allegories, and endeavour
to seduce the mind of those who give heed to their (tenets), drawing
them on by plausible words into the admission of whatever opinions they
wish, (and) exhibiting a strange marvel, as if the assertions made by
them were fixed among the stars. They, however, gazing intently on the
very extraordinary wonder, admirers as they are of trifles, are
fascinated like a bird called the owl, which example it is proper to
mention, on account of the statements that are about to follow. The
animal (I speak of) is, however, not very different from an eagle,
either in size or figure, and it is captured in the following way:--The
hunter of these birds, when he sees a flock of them lighting anywhere,
shaking his hands, at a distance pretends to dance, and so by little
and little draws near the birds. But they, struck with amazement at the
strange sight, are rendered unobservant of everything passing around
them. But others of the party, who have come into the country equipped
for such a purpose, coming from behind upon the birds, easily lay hold
on them as they are gazing on the dancer.
Wherefore I desire that no one, astonished by similar wonders of those
who interpret the (aspect of) heaven, should, like the owl, be taken
captive. For the knavery practised by such speculators may be
considered dancing and silliness, but not truth. Aratus, [291]
therefore, expresses himself thus:--
"Just as many are they; hither and thither they roll
Day by day o'er heav'n, endless, ever, (that is, every star),
Yet this declines not even little; but thus exactly
E'er remains with axis fixed and poised in every part
Holds earth midway, and heaven itself around conducts."
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[291] Arat., Phaenom., v. 19 et seq.
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Chapter XLVII.--Opinions of the Heretics Borrowed from Aratus.
Aratus says that there are in the sky revolving, that is, gyrating
stars, because from east to west, and west to east, they journey
perpetually, (and) in an orbicular figure. And he says that there
revolves towards [292] "The Bears" themselves, like some stream of a
river, an enormous and prodigious monster, (the) Serpent; and that this
is what the devil says in the book of Job to the Deity, when (Satan)
uses these words: "I have traversed earth under heaven, and have gone
around (it)," [293] that is, that I have been turned around, and
thereby have been able to survey the worlds. For they suppose that
towards the North Pole is situated the Dragon, the Serpent, from the
highest pole looking upon all (the objects), and gazing on all the
works of creation, in order that nothing of the things that are being
made may escape his notice. For though all the stars in the firmament
set, the pole of this (luminary) alone never sets, but, careering high
above the horizon, surveys and beholds all things, and none of the
works of creation, he says, can escape his notice.
"Where chiefly
Settings mingle and risings one with other." [294]
(Here Aratus) says that the head of this (constellation) is placed. For
towards the west and east of the two hemispheres is situated the head
of the Dragon, in order, he says, that nothing may escape his notice
throughout the same quarter, either of objects in the west or those in
the east, but that the Beast may know all things at the same time. And
near the head itself of the Dragon is the appearance of a man,
conspicuous by means of the stars, which Aratus styles a wearied image,
and like one oppressed with labour, and he is denominated "Engonasis."
Aratus [295] then affirms that he does not know what this toil is, and
what this prodigy is that revolves in heaven. The heretics, however,
wishing by means of this account of the stars to establish their own
doctrines, (and) with more than ordinary earnestness devoting their
attention to these (astronomic systems), assert that Engonasis is Adam,
according to the commandment of God as Moses declared, guarding the
head of the Dragon, and the Dragon (guarding) his heel. For so Aratus
expresses himself:--
"The right-foot's track of the Dragon fierce possessing." [296]
__________________________________________________________________
[292] Ibid., v. 45, 46.
[293] This refers to Job i. 7, but is at once recognised as not a
correct quotation.
[294] Arat., Phaenom., v. 61.
[295] Arat., Phaenom., v. 63 et seq.
[296] Arat., Phaenom., v. 70.
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Chapter XLVIII.--Invention of the Lyre; Allegorizing the Appearance and
Position of the Stars; Origin of the Phoenicians; The Logos Identified
by Aratus with the Constellation Canis; Influence of Canis on Fertility
and Life Generally.
And (Aratus) says that (the constellations) Lyra and Corona have been
placed on both sides near him,--now I mean Engonasis,--but that he
bends the knee, and stretches forth both hands, as if making a
confession of sin. And that the lyre is a musical instrument fashioned
by Logos while still altogether an infant, and that Logos is the same
as he who is denominated Mercury among the Greeks. And Aratus, with
regard to the construction of the lyre, observes:--
"Then, further, also near the cradle, [297]
Hermes pierced it through, and said, Call it Lyre." [298]
It consists of seven strings, signifying by these seven strings the
entire harmony and construction of the world as it is melodiously
constituted. For in six days the world was made, and (the Creator)
rested on the seventh. If, then, says (Aratus), Adam, acknowledging
(his guilt) and guarding the head of the Beast, according to the
commandment of the Deity, will imitate Lyra, that is, obey the Logos of
God, that is, submit to the law, he will receive Corona that is
situated near him. If, however, he neglect his duty, he shall be hurled
downwards in company with the Beast that lies underneath, and shall
have, he says, his portion with the Beast. And Engonasis seems on both
sides to extend his hands, and on one to touch Lyra, and on the other
Corona--and this is his confession;--so that it is possible to
distinguish him by means of this (sidereal) configuration itself. But
Corona nevertheless is plotted against, and forcibly drawn away by
another beast, a smaller Dragon, which is the offspring of him who is
guarded by the foot [299] of Engonasis. A man also stands firmly
grasping with both hands, and dragging towards the space behind the
Serpent from Corona; and he does not permit the Beast to touch Corona.
though making a violent effort to do so. And Aratus styles him
Anguitenens, because he restrains the impetuosity of the Serpent in his
attempt to reach Corona. But Logos, he says, is he who, in the figure
of a man, hinders the Beast from reaching Corona, commiserating him who
is being plotted against by the Dragon and his offspring
simultaneously.
These (constellations), "The Bears," however, he says, are two
hebdomads, composed of seven stars, images of two creations. For the
first creation, he affirms, is that according to Adam in labours, this
is he who is seen "on his knees" (Engonasis). The second creation,
however, is that according to Christ, by which we are regenerated; and
this is Anguitenens, who struggles against the Beast, and hinders him
from reaching Corona, which is reserved for the man. But "The Great
Bear" is, he says, Helice, [300] symbol of a mighty world towards which
the Greeks steer their course, that is, for which they are being
disciplined. And, wafted by the waves of life, they follow onwards,
(having in prospect) some such revolving world or discipline or wisdom
which conducts those back that follow in pursuit of such a world. For
the term Helice seems to signify a certain circling and revolution
towards the same points. There is likewise a certain other "Small Bear"
(Cynosuris), as it were some image of the second creation--that formed
according to God. For few, he says, there are that journey by the
narrow path. [301] But they assert that Cynosuris is narrow, towards
which Aratus [302] says that the Sidonians navigate. But Aratus has
spoken partly of the Sidonians, (but means) the Phoenicians, on account
of the existence of the admirable wisdom of the Phoenicians. The
Greeks, however, assert that they are Phoenicians, who have migrated
from (the shores of) the Red Sea into this country where they even at
present dwell, for this is the opinion of Herodotus. [303] Now
Cynosura, he says, is this (lesser) Bear, the second creation; the one
of limited dimensions, the narrow way, and not Helice. For he does not
lead them back, but guides forward by a straight path, those that
follow him being (the tail) of Canis. For Canis is the Logos, [304]
partly guarding and preserving the flock, that is plotted against by
the wolves; and partly like a dog, hunting the beasts from the
creation, and destroying them; and partly producing all things, and
being what they express by the name "Cyon" (Canis), that is, generator.
Hence it is said, Aratus has spoken of the rising of Canis, expressing
himself thus: "When, however, Canis has risen, no longer do the crops
miss." This is what he says: Plants that have been put into the earth
up to the period of Canis' rising, frequently, though not having struck
root, are yet covered with a profusion of leaves, and afford
indications to spectators that they will be productive, and that they
appear full of life, (though in reality) not having vitality in
themselves from the root. But when the rising of Canis takes place, the
living are separated from the dead by Canis; for whatsoever plants have
not taken root, really undergo putrefaction. This Canis, therefore, he
says, as being a certain divine Logos, has been appointed judge of
quick and dead. And as (the influence of) Canis is observable in the
vegetable productions of this world, so in plants of celestial
growth--in men--is beheld the (power of the) Logos. From some such
cause, then, Cynosura, the second creation, is set in the firmament as
an image of a creation by the Logos. The Dragon, however, in the centre
reclines between the two creations, preventing a transition of whatever
things are from the great creation to the small creation; and in
guarding those that are fixed in the (great) creation, as for instance
Engonasis, observing (at the same time) how and in what manner each is
constituted in the small creation. And (the Dragon) himself is watched
at the head, he says, by Anguitenens. This image, he affirms, is fixed
in heaven, being a certain wisdom to those capable of discerning it.
If, however, this is obscure, by means of some other image, he says the
creation teaches (men) to philosophize, in regard to which Aratus has
expressed himself thus:--
"Neither of Cepheus Iasidas are we the wretched brood." [305]
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[297] "Pierced it through," i.e., bored the holes for the strings, or,
in other words, constructed the instrument. The Latin version in
Buhle's edition of Aratus is ad cunam (cunabulam) compegit, i.e., he
fastened the strings into the shell of the tortoise near his bed. The
tortoise is mentioned by Aratus in the first part of the line, which
fact removes the obscurity of the passage as quoted by Hippolytus. The
general tradition corresponds with this, in representing Mercury on the
shores of the Nile forming a lyre out of a dried tortoise. The word
translated bed might be also rendered fan, which was used as a cradle,
its size and construction being suitable. [See note, p. 46, infra.]
[298] Arat., Phaenom., v. 268.
[299] Or, "son of" (see Arat., Phaenom., v. 70).
[300] The Abbe Cruice considers that these interpretations, as well as
what follows, are taken not from a Greek writer, but a Jewish heretic.
No Greek, he supposes, would write, as is stated lower down, that the
Greeks were a Phoenician colony. The Jewish heresies were impregnated
by these silly doctrines about the stars (see Epiphan., Adv. Haeres.,
lib. i. De Pharisaeis).
[301] Reference is here made to Matt. vii. 14.
[302] Arat., Phaenom., v. 44.
[303] Herod., Hist., i. 1.
[304] Or, "for creation is the Logos" (see Arat., Phaenom., v. 332 et
seq.).
[305] Arat., Phaenom., v. 179.
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Chapter XLIX.--Symbol of the Creature; And of Spirit; And of the
Different Orders of Animals.
But Aratus says, near this (constellation) is Cepheus, and Cassiepea,
and Andromeda, and Perseus, great lineaments of the creation to those
who are able to discern them. For he asserts that Cepheus is Adam,
Cassiepea Eve, Andromeda the soul of both of these, Perseus the Logos,
winged offspring of Jove, and Cetos [306] the plotting monster. Not to
any of these, but to Andromeda only does he repair, who slays the
Beast; from whom, likewise taking unto himself Andromeda, who had been
delivered (and) chained to the Beast, the Logos--that is,
Perseus--achieves, he says, her liberation. Perseus, however, is the
winged axle that pierces both poles through the centre of the earth,
and turns the world round. The spirit also, that which is in the world,
is (symbolized by) Cycnus, a bird--a musical animal near "The
Bears"--type of the Divine Spirit, because that when it approaches the
end itself of life, [307] it alone is fitted by nature to sing, on
departing with good hope from the wicked creation, (and) offering up
hymns unto God. But crabs, and bulls, and lions, and rams, and goats,
and kids, and as many other beasts as have their names used for
denominating the stars in the firmament, are, he says, images, and
exemplars from which the creation, subject to change, obtaining (the
different) species, becomes replete with animals of this description.
__________________________________________________________________
[306] i.e., literally a sea-monster (Cicero's Pistrix); Arat.,
Phaenom., v. 353 et seq.
[307] pros autois ede tois termasi genomenon tou biou. Some read tois
spermasi, which yields no intelligible meaning.
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Chapter L.--Folly of Astrology.
Employing these accounts, (the heretics) think to deceive as many of
these as devote themselves over-sedulously to the astrologers, from
thence striving to construct a system of religion that is widely
divergent from the thoughts of these (speculators). Wherefore, beloved,
let us avoid the habit of admiring trifles, secured by which the bird
(styled) the owl (is captured). For these and other such speculations
are, (as it were), dancing, and not Truth. For neither do the stars
yield these points of information; but men of their own accord, for the
designation of certain stars, thus called them by names, in order that
they might become to them easily distinguishable. For what similarity
with a bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or
the spectres that have names given them in Hades, have the stars that
are scattered over the firmament--for we must remember that these men,
and the titles themselves, came into existence long after the origin of
man,--(what, I say, is in common between the two), that the heretics,
astonished at the marvel, should thus strive by means of such
discourses to strengthen their own opinions?
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Chapter LI.--The Hebdomadarii; System of the Arithmeticians; Pressed
into the Service of Heresy; Instances Of, in Simon and Valentinus; The
Nature of the Universe Deducible from the Physiology of the Brain.
But since almost every heresy (that has sprung up) through the
arithmetical art has discovered measures of hebdomads and certain
projections of AEons, each rending the art differently, while whatever
variation prevailed was in the names merely; and (since) Pythagoras
became the instructor of these, first introducing numbers of this sort
among the Greeks from Egypt, it seems expedient not to omit even this,
but, after we have given a compendious elucidation, to approach the
demonstration of those things that we propose to investigate.
Arithmeticians and geometers arose, to whom especially Pythagoras first
seems to have furnished principles. And from numbers that can
continually progress ad infinitum by multiplication, and from figures,
these derived their first principles, [308] as capable of being
discerned by reason alone; for a principle of geometry, as one may
perceive, is an indivisible point. From that point, however, by means
of the art, the generation of endless figures from the point is
discovered. For the point being drawn into length becomes a line, after
being thus continued, having a point for its extremity. And a line
flowing out into breadth begets a surface, and the limits of the
surface are lines; but a surface flowing out into breadth becomes body.
And when what is solid has in this manner derived existence from,
altogether, the smallest point, the nature of a huge body is
constituted; and this is what Simon expresses thus: "The little will
be great, being as a point, and the great illimitable." Now this
coincides with the geometrical doctrine of a point.
But of the arithmetical [309] art, which by composition contains
philosophy, number became a first principle, which is an indefinable
and incomprehensible (entity), comprising in itself all the numbers
that can go on ad infinitum by aggregation. But the first monad became
a principle, according to substance, of the numbers, which (principle)
is a male [310] monad, pro-creating paternally all the rest of the
numbers. Secondly, the duad is a female number, which by the
arithmeticians is also itself denominated even. Thirdly, the triad is a
male number; this also it has been the usual custom of arithmeticians
to style odd. In addition to all these, the tetrad is a female number;
and this same, because it is feminine, is likewise denominated even.
All the numbers therefore, taken generically, are four--number,
however, as regards genus, is indefinite--from which, according to
their system, is formed the perfect number--I mean the decade. For one,
two, three, four, become ten--as has been previously proved--if the
proper denomination be preserved, according to substance, for each of
the numbers. This is the sacred quaternion, according to Pythagoras,
having in itself roots of an endless nature, that is, all other
numbers; for eleven, and twelve, and the rest, derive the principle of
generation from the ten. Of this decade--the perfect number--there are
called four parts--number, monad, power, cube--whose connections and
mixtures take place for the generation of increase, according to nature
completing the productive number. For when the square is multiplied
into itself, it becomes a biquadratic; but when the square is
multiplied into a cube, it becomes the product of a quadratic and cube;
but when a cube is multiplied into a cube, it becomes the product of
cube multiplied by cube. Wherefore all the numbers are seven; so that
the generation of things produced may be from the hebdomad--which is
number, monad, power, cube, biquadratic, product of quadratic
multiplied by cube, product of cube multiplied by cube.
Of this hebdomad Simon and Valentinus, having altered the names,
detailed marvellous stories, from thence hastily adopting a system for
themselves. For Simon employs his denominations thus: Mind,
Intelligence, Name, Voice, Ratiocination, Reflection; and He who stood,
stands, will stand. And Valentinus (enumerates them thus): Mind, Truth,
Word, Life, Man, Church, and the Father, reckoned along with these,
according to the same principles as those advanced by the cultivators
of arithmetical philosophy. And (heresiarchs) admiring, as if unknown
to the multitude, (this philosophy, and) following it, have framed
heterodox doctrines devised by themselves.
Some indeed, then, attempt likewise to form the hebdomads from the
medical [311] (art), being astonished at the dissection of the brain,
asserting that the substance of the universe and the power of
procreation and the Godhead could be ascertained from the arrangement
of the brain. For the brain, being the dominant portion of the entire
body, reposes calm and unmoved, containing within itself the spirit.
Such an account, then, is not incredible, but widely differs from the
conclusions which these (heretics) attempt to deduce from it. For the
brain, on being dissected, has within it what may be called a vaulted
chamber. And on either side of this are thin membranes, which they term
little wings. Now these are gently moved by the spirit, and in turn
propel towards the cerebellum the spirit, which, careering through a
certain blood-vessel like a reed, advances towards the pineal gland.
And near this is situated the entrance of the cerebellum, which admits
the current of spirit, and distributes it into what is styled the
spinal marrow. But from them the whole frame participates in the
spiritual energy, inasmuch as all the arteries, like a branch, are
fastened on from this blood-vessel, the extremity of which terminates
in the genital blood-vessels, whence all the (animal) seeds proceeding
from the brain through the loin are secreted (in the seminal glands).
The form, however, of the brain is like the head of a serpent,
respecting which a lengthened discussion is maintained by the
professors of knowledge, falsely so named, as we shall prove. Six other
coupling ligaments grow out of the brain, which, traversing round the
head, and having their termination in (the head) itself, hold bodies
together; but the seventh (ligament) proceeds from the cerebellum to
the lower parts of the rest of the frame, as we have declared.
And respecting this there is an enlarged discussion, whence both Simon
and Valentinus will be found both to have derived from this source
starting-points for their opinions, and, though they may not
acknowledge it, to be in the first instance liars, then heretics.
Since, then, it appears that we have sufficiently explained these
tenets likewise, and that all the reputed opinions of this earthly
philosophy have been comprised in four books; it seems expedient to
proceed to a consideration of the disciples of these men, nay rather,
those who have furtively appropriated their doctrines. [312]
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[308] Sextus Empiricus, adv. Geom., 29 et seq. (See book vi. chap.
xviii. of The Refutation.)
[309] The observations following have already been made in book i. of
The Refutation.
[310] Some read arsis.
[311] The Abbe Cruice refers to Censorinus (De Die Natali, cap. vii. et
xiv.), who mentions that two numbers were held in veneration, the
seventh (hebdomad) and ninth (ennead). The former was of use in curing
corporeal disease, and ascribed to Apollo; the latter healed the
diseases of the mind, and was attributed to the Muses.
[312] At foot of ms. occur the words, "Fourth Book of Philosophumena."
__________________________________________________________________
Note.
------------------------
[On p. 43 supra I omitted to direct attention to the desirable
enlargement of note 3 by a reference to Homer's Hymn of Mercury and its
minute description of the invention of the Lyre. The passage is given
in Henry Nelson Coleridge's Introduction, etc., p. 202. The versified
translation of Shelley is inimitable; in ottava rima, but instinct with
the ethos of the original.]
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
Book V.
------------------------
Contents.
The following are the contents of the fifth book of the Refutation of
all Heresies: [313] --
What the assertions are of the Naasseni, who style themselves Gnostics,
and that they advance those opinions which the Philosophers of the
Greeks previously propounded, as well as those who have handed down
mystical (rites), from (both of) whom the Naasseni taking occasion,
have constructed their heresies.
And what are the tenets of the Peratae, and that their system is not
framed by them out of the holy Scriptures, but from astrological art.
What is the doctrine of the Sethians, [314] and that, purloining [315]
their theories from the wise men among the Greeks, they have patched
together their own system out of shreds of opinion taken from Musaeus,
and Linus, and Orpheus.
What are the tenets of Justinus, and that his system is framed by him,
not out of the holy Scriptures, but from the detail of marvels
furnished by Herodotus the historian.
__________________________________________________________________
[313] [Consult Bunsen, vol. i. p. 35, always interesting and
ingeniously critical; nobody should neglect his work. But for a
judicial mind, compare Dr. Wordsworth, p. 182.]
[314] The ms. employs the form Sithians, which is obviously not the
correct one.
[315] This term klepsilogos is frequently applied by Hippolytus to the
heretics.
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Chapter I.--Recapitulation; Characteristics of Heresy; Origin of the
Name Naasseni; The System of the Naasseni.
I think that in the four preceding books I have very elaborately
explained the opinions propounded by all the speculators among both
Greeks and Barbarians, respecting the Divine Nature and the creation of
the world; and not even have I omitted [316] the consideration of their
systems of magic. So that I have for my readers undergone no ordinary
amount of toil, in my anxiety to urge many forward into a desire of
learning, and into stedfastness of knowledge in regard of the truth. It
remains, therefore, to hasten on to the refutation of the heresies; but
it is for the purpose of furnishing this (refutation) that we have put
forward the statements already made by us. For from philosophers the
heresiarchs deriving [317] starting-points, (and) like cobblers
patching together, according to their own particular interpretation,
the blunders of the ancients, have advanced them as novelties to those
that are capable of being deceived, as we shall prove in the following
books. In the remainder (of our work), the opportunity invites us to
approach the treatment of our proposed subjects, and to begin from
those who have presumed to celebrate a serpent, [318] the originator of
the error (in question), through certain expressions devised by the
energy of his own (ingenuity). The priests, then, and champions of the
system, have been first those who have been called Naasseni, [319]
being so denominated from the Hebrew language, for the serpent is
called naas [320] (in Hebrew). Subsequently, however, they have styled
themselves Gnostics, alleging that they alone have sounded the depths
of knowledge. Now, from the system of these (speculators), many,
detaching parts, have constructed a heresy which, though with several
subdivisions, is essentially one, and they explain precisely the same
(tenets); though conveyed under the guise of different opinions, as the
following discussion, according as it progresses, will prove.
These (Naasseni), then, according to the system [321] advanced by them,
magnify, (as the originating cause) of all things else, a man and a son
of man. And this man is a hermaphrodite, and is denominated among them
Adam; and hymns many and various are made to him. The hymns [322]
however--to be brief--are couched among them in some such form as this:
"From thee (comes) father, and through thee (comes) mother, two names
immortal, progenitors of AEons, O denizen of heaven, thou illustrious
man." But they divide him as Geryon [323] into three parts. For, say
they, of this man one part is rational, another psychical, another
earthly. And they suppose that the knowledge of him is the originating
principle of the capacity for a knowledge of God, expressing themselves
thus: "The originating principle of perfection is the knowledge [324]
of man, while the knowledge of God is absolute perfection." All these
qualities, however--rational, and psychical, and earthly--have, (the
Naassene) says, retired and descended into one man
simultaneously--Jesus, [325] who was born of Mary. And these three men
(the Naassene) says, are in the habit of speaking (through Jesus) at
the same time together, each from their own proper substances to those
peculiarly their own. For, according to these, there are three kinds of
all existent things--angelic, psychical, earthly; and there are three
churches--angelic, psychical, earthly; and the names of these are
elect, called, captive.
__________________________________________________________________
[316] Miller has apokalupsas for paraleipsas. This, however, can bear
no intelligible meaning, except we add some other word, as thus: "not
even have I failed to disclose." Schneidewin's correction of
apokalupsas into paraleipsas is obviously an improvement.
[317] Metalabontes; some read metaschontes, which it is presumed might
be rendered, "sharing in the opinions which gave occasion to these
heterodox doctrines."
[318] i.e., ophis. This term has created the title "Ophites," which may
be regarded as the generic denomination for all the advocates of this
phase of Gnosticism.
[319] The heresy of the Naasseni is adverted to by the other leading
writers on heresy in the early age of the Church. See St. Irenaeus, i.
34; Origen, Contr. Cels., vi. 28 (p. 291 et seq. ed. Spenc.);
Tertullian, Praescr., c. 47; Theodoret, Haeretic. Fabul., i. 14;
Epiphanius, Advers. Haereses., xxv. and xxxvii.; St. Augustine, De
Haeres., xvii.; Jerome, Comment. Epist. ad Galat., lib. ii. The Abbe
Cruice reminds his readers that the Naasseni carried their doctrines
into India, and refers to the Asiatic Researches (vol. x. p. 39).
[320] The Hebrew word is nchs (nachash).
[321] para ton auton logon. Bernaysius suggests for these words, patera
to auto logo. Schneidewin regards the emendation as an error, and
Bunsen partly so. The latter would read, patera ton auton Logon, i.e.,
"The Naasseni honour the Father of all existent things, the Logos, as
man and the Son of Man."
[322] See Irenaeus, Haer., i. 1.
[323] Geryon (see note, chap. iii.) is afterwards mentioned as a
synonyme with Jordan, i.e., "flowing from earth" (ge rhuon).
[324] gnosis,--a term often alluded to by St. John, and which gives its
name "Gnosticism" to the various forms of the Ophitic heresy. The
aphorism in the text is one that embodies a grand principle which lies
at the root of all correct philosophy. In this and other instances it
will be found that the system, however wild and incoherent in its
theology, of the Naaseni and of some of the other Gnostic sects, was
one which was constructed by a subtle analysis of thought, and by
observation of nature.
[325] The Abbe Cruice remarks on this passage, that, as the statement
here as regards Jesus Christ does not correspond with Origen's remarks
on the opinions of the Naasseni in reference to our Lord, the
Philosophumena cannot be the work of Origen.
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Chapter II.--Naasseni Ascribe Their System, Through Mariamne, to James
the Lord's Brother; Really Traceable to the Ancient Mysteries; Their
Psychology as Given in the "Gospel According to Thomas;" Assyrian
Theory of the Soul; The Systems of the Naasseni and the Assyrians
Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian
Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the
Naasseni.
These are the heads of very numerous discourses which (the Naassene)
asserts James the brother of the Lord handed down to Mariamne. [326] In
order, then, that these impious (heretics) may no longer belie Mariamne
or James, or the Saviour Himself, let us come to the mystic rites
(whence these have derived their figment),--to a consideration, if it
seems right, of both the Barbarian and Grecian (mysteries),--and let us
see how these (heretics), collecting together the secret and ineffable
mysteries of all the Gentiles, are uttering falsehoods against Christ,
and are making dupes of those who are not acquainted with these orgies
of the Gentiles. For since the foundation of the doctrine with them is
the man Adam, and they say that concerning him it has been written,
"Who shall declare his generation?" [327] learn how, partly deriving
from the Gentiles the undiscoverable and diversified [328] generation
of the man, they fictitiously apply it to Christ.
"Now earth," [329] say the Greeks, "gave forth a man, (earth) first
bearing a goodly gift, wishing to become mother not of plants devoid of
sense, nor beasts without reason, but of a gentle and highly favoured
creature." "It, however, is difficult," (the Naassene) says, "to
ascertain whether Alalcomeneus, [330] first of men, rose upon the
Boeotians over Lake Cephisus; or whether it were the Idaean Curetes, a
divine race; or the Phrygian Corybantes, whom first the sun beheld
springing up after the manner of the growth of trees; or whether
Arcadia brought forth Pelasgus, of greater antiquity than the moon; or
Eleusis (produced) Diaulus, an inhabitant of Raria; or Lemnus begot
Cabirus, fair child of secret orgies; or Pallene (brought forth) the
Phlegraean Alcyoneus, oldest of the giants. But the Libyans affirm that
Iarbas, first born, on emerging from arid plains, commenced eating the
sweet acorn of Jupiter. But the Nile of the Egyptians," he says, "up to
this day fertilizing mud, (and therefore) generating animals, renders
up living bodies, which acquire flesh from moist vapour." The
Assyrians, however, say that fish-eating Oannes [331] was (the first
man, and) produced among themselves. The Chaldeans, however, say that
this Adam is the man whom alone earth brought forth. And that he lay
inanimate, unmoved, (and) still as a statue; being an image of him who
is above, who is celebrated as the man Adam, [332] having been begotten
by many powers, concerning whom individually is an enlarged discussion.
In order, therefore, that finally the Great Man from above may be
overpowered, "from whom," as they say, "the whole family named on earth
and in the heavens has been formed, to him was given also a soul, that
through the soul he might suffer; and that the enslaved image may be
punished of the Great and most Glorious and Perfect Man, for even so
they call him. Again, then, they ask what is the soul, and whence, and
what kind in its nature, that, coming to the man and moving him, [333]
it should enslave and punish the image of the Perfect Man. They do not,
however, (on this point) institute an inquiry from the Scriptures, but
ask this (question) also from the mystic (rites). And they affirm that
the soul is very difficult to discover, and hard to understand; for it
does not remain in the same figure or the same form invariably, or in
one passive condition, that either one could express it by a sign, or
comprehend it substantially.
But they have these varied changes (of the soul) set down in the gospel
inscribed "according to the Egyptians." [334] They are, then, in doubt,
as all the rest of men among the Gentiles, whether (the soul) is at all
from something pre-existent, or whether from the self-produced (one),
[335] or from a widespread Chaos. And first they fly for refuge to the
mysteries of the Assyrians, perceiving the threefold division of the
man; for the Assyrians first advanced the opinion that the soul has
three parts, and yet (is essentially) one. For of soul, say they, is
every nature desirous, and each in a different manner. For soul is
cause of all things made; all things that are nourished, (the Naassene)
says, and that grow, require soul. For it is not possible, he says, to
obtain any nourishment or growth where soul is not present. For even
stones, he affirms, are animated, for they possess what is capable of
increase; but increase would not at any time take place without
nourishment, for it is by accession that things which are being
increased grow, but accession is the nourishment of things that are
nurtured. Every nature, then, (the Naasene) says, of things celestial,
and earthly, and infernal, desires a soul. And an entity of this
description the Assyrians call Adonis or Endymion; [336] and when it is
styled Adonis, Venus, he says, loves and desires the soul when styled
by such a name. But Venus is production, according to them. But
whenever Proserpine or Cora becomes enamoured with Adonis, there
results, he says, a certain mortal soul separated from Venus (that is,
from generation). But should the Moon pass into concupiscence for
Endymion, and into love of her form, the nature, [337] he says, of the
higher beings requires a soul likewise. But if, he says, the mother of
the gods emasculate Attis, [338] and herself has this (person) as an
object of affection, the blessed nature, he says, of the supernal and
everlasting (beings) alone recalls the male power of the soul to
itself.
For (the Naassene) says, there is the hermaphrodite man. According to
this account of theirs, the intercourse of woman with man is
demonstrated, in conformity with such teaching, to be an exceedingly
wicked and filthy (practice). [339] For, says (the Naassene), Attis has
been emasculated, that is, he has passed over from the earthly parts of
the nether world to the everlasting substance above, where, he says,
there is neither female or male, [340] but a new creature, [341] a new
man, which is hermaphrodite. As to where, however, they use the
expression "above," I shall show when I come to the proper place (for
treating this subject). But they assert that, by their account, they
testify that Rhea is not absolutely isolated, but--for so I may
say--the universal creature; and this they declare to be what is
affirmed by the Word. "For the invisible things of Him are seen from
the creation of the world, being understood by the things that are made
by Him, even His eternal power and Godhead, for the purpose of leaving
them without excuse. Wherefore, knowing God, they glorified Him not as
God, nor gave Him thanks; but their foolish heart was rendered vain.
For, professing themselves to be wise, they became fools, and changed
the glory of the uncorruptible God into images of the likeness of
corruptible man, and of birds, and four-footed beasts, and creeping
things. Wherefore also God gave them up unto vile affections; for even
their women did change the natural use into that which is against
nature." What, however, the natural use is, according to them, we shall
afterwards declare. "And likewise also the men, leaving the natural use
of the woman, burned in their lust one toward another; men with men
working that which is unseemly"--now the expression that which is
unseemly signifies, according to these (Naasseni), the first and
blessed substance, figureless, the cause of all figures to those things
that are moulded into shapes,--"and receiving in themselves that
recompense of their error which was meet." [342] For in these words
which Paul has spoken they say the entire secret of theirs, and a
hidden mystery of blessed pleasure, are comprised. For the promise of
washing is not any other, according to them, than the introduction of
him that is washed in, according to them, life-giving water, and
anointed with ineffable [343] ointment (than his introduction) into
unfading bliss.
But they assert that not only is there in favour of their doctrine,
testimony to be drawn from the mysteries of the Assyrians, but also
from those of the Phrygians concerning the happy nature--concealed, and
yet at the same time disclosed--of things that have been, and are
coming into existence, and moreover will be,--(a happy nature) which,
(the Naassene) says, is the kingdom of heaven to be sought for within a
man. [344] And concerning this (nature) they hand down an explicit
passage, occurring [345] in the Gospel inscribed according to Thomas,
[346] expressing themselves thus: "He who seeks me, will find me in
children from seven years old; for there concealed, I shall in the
fourteenth age be made manifest." This, however, is not (the teaching)
of Christ, but of Hippocrates, who uses these words: "A child of seven
years is half of a father." And so it is that these (heretics), placing
the originative nature of the universe in causative seed, (and) having
ascertained the (aphorism) of Hippocrates, [347] that a child of seven
years old is half of a father, say that in fourteen years, according to
Thomas, he is manifested. This, with them, is the ineffable and
mystical Logos. They assert, then, that the Egyptians, who after the
Phrygians, [348] it is established, are of greater antiquity than all
mankind, and who confessedly were the first to proclaim to all the rest
of men the rites and orgies of, at the same time, all the gods, as well
as the species and energies (of things), have the sacred and august,
and for those who are not initiated, unspeakable mysteries of Isis.
These, however, are not anything else than what by her of the seven
dresses and sable robe was sought and snatched away, namely, the
pudendum of Osiris. And they say that Osiris is water. [349] But the
seven-robed nature, encircled and arrayed with seven mantles of
ethereal texture--for so they call the planetary stars, allegorizing
and denominating them ethereal [350] robes,--is as it were the
changeable generation, and is exhibited as the creature transformed by
the ineffable and unportrayable, [351] and inconceivable and figureless
one. And this, (the Naassene) says, is what is declared in Scripture,
"The just will fall seven times, and rise again." [352] For these
falls, he says, are the changes of the stars, moved by Him who puts all
things in motion.
They affirm, then, concerning the substance [353] of the seed which is
a cause of all existent things, that it is none of these, but that it
produces and forms all things that are made, expressing themselves
thus: "I become what I wish, and I am what I am: on account of this I
say, that what puts all things in motion is itself unmoved. For what
exists remains forming all things, and nought of existing things is
made." [354] He says that this (one) alone is good, and that what is
spoken by the Saviour [355] is declared concerning this (one): "Why do
you say that am good? One is good, my Father which is in the heavens,
who causeth His sun to rise upon the just and unjust, and sendeth rain
upon saints and sinners." [356] But who the saintly ones are on whom He
sends the rain, and the sinners on whom the same sends the rain, this
likewise we shall afterwards declare with the rest. And this is the
great and secret and unknown mystery of the universe, concealed and
revealed among the Egyptians. For Osiris, [357] (the Naassene) says, is
in temples in front of Isis; [358] and his pudendum stands exposed,
looking downwards, and crowned with all its own fruits of things that
are made. And (he affirms) that such stands not only in the most
hallowed temples chief of idols, but that also, for the information of
all, it is as it were a light not set under a bushel, but upon a
candlestick, proclaiming its message upon the housetops, [359] in all
byways, and all streets, and near the actual dwellings, placed in front
as a certain appointed limit and termination of the dwelling, and that
this is denominated the good (entity) by all. For they style this
good-producing, not knowing what they say. And the Greeks, deriving
this mystical (expression) from the Egyptians, preserve it until this
day. For we behold, says (the Naassene), statues of Mercury, of such a
figure honoured among them.
Worshipping, however, Cyllenius with especial distinction, they style
him Logios. For Mercury is Logos, who being interpreter and fabricator
of the things that have been made simultaneously, and that are being
produced, and that will exist, stands honoured among them, fashioned
into some such figure as is the pudendum of a man, having an impulsive
power from the parts below towards those above. And that this
(deity)--that is, a Mercury of this description--is, (the Naassene)
says, a conjurer of the dead, and a guide of departed spirits, and an
originator of souls; nor does this escape the notice of the poets, who
express themselves thus:--
"Cyllenian Hermes also called
The souls of mortal suitors." [360]
Not Penelope's suitors, says he, O wretches! but (souls) awakened and
brought to recollection of themselves,
"From honour so great, and from bliss so long." [361]
That is, from the blessed man from above, or the primal man or Adam, as
it seems to them, souls have been conveyed down here into a creation of
clay, that they may serve the Demiurge of this creation, Ialdabaoth,
[362] a fiery God, a fourth number; for so they call the Demiurge and
father of the formal world:--
"And in hand he held a lovely
Wand of gold that human eyes enchants,
Of whom he will, and those again who slumber rouses." [363]
This, he says, is he who alone has power of life and death. Concerning
this, he says, it has been written, "Thou shalt rule them with a rod of
iron." [364] The poet, however, he says, being desirous of adorning the
incomprehensible (potency) of the blessed nature of the Logos, invested
him with not an iron, but golden wand. And he enchants the eyes of the
dead, as he says, and raises up again those that are slumbering, after
having been roused from sleep, and after having been suitors. And
concerning these, he says, the Scripture speaks: "Awake thou that
sleepest, and arise, and Christ will give thee light." [365]
This is the Christ who, he says, in all that have been generated, is
the portrayed Son of Man from the unportrayable Logos. This, he says,
is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye.
[366] And he affirms that all things have been subjected unto him, and
this is that which has been spoken, "Their sound is gone forth unto all
the earth," [367] just as it agrees with the expressions, "Mercury
[368] waving his wand, guides the souls, but they twittering follow."
I mean the disembodied spirits follow continuously in such a way as the
poet by his imagery delineates, using these words:--
"And as when in the magic cave's recess
Bats humming fly, and when one drops
From ridge of rock, and each to other closely clings." [369]
The expression "rock," he says, he uses of Adam. This, he affirms, is
Adam: "The chief corner-stone become the head of the corner." [370] For
that in the head the substance is the formative brain from which the
entire family is fashioned. [371] "Whom," he says, "I place as a rock
at the foundations of Zion." Allegorizing, he says, he speaks of the
creation of the man. The rock is interposed (within) the teeth, as
Homer [372] says, "enclosure of teeth," that is, a wall and fortress,
in which exists the inner man, who thither has fallen from Adam, the
primal man above. And he has been "severed without hands to effect the
division," [373] and has been borne down into the image of oblivion,
being earthly and clayish. And he asserts that the twittering spirits
follow him, that is, the Logos:--
"Thus these, twittering, came together; and then the souls
That is, he guides them;
Gentle Hermes led through wide-extended paths." [374]
That is, he says, into the eternal places separated from all
wickedness. For whither, he says, did they come:--
"O'er ocean's streams they came, and Leuca's cliff,
And by the portals of the sun and land of dreams."
This, he says, is ocean, "generation of gods and generation of men"
[375] ever whirled round by the eddies of water, at one time upwards,
at another time downwards. But he says there ensues a generation of men
when the ocean flows downwards; but when upwards to the wall and
fortress and the cliff of Luecas, a generation of gods takes place.
This, he asserts, is that which has been written: "I said, Ye are gods,
and all children of the highest;" [376] "If ye hasten to fly out of
Egypt, and repair beyond the Red Sea into the wilderness," that is,
from earthly intercourse to the Jerusalem above, which is the mother of
the living; [377] "If, moreover, again you return into Egypt," that is,
into earthly intercourse, [378] "ye shall die as men." For mortal, he
says, is every generation below, but immortal that which is begotten
above, for it is born of water only, and of spirit, being spiritual,
not carnal. But what (is born) below is carnal, that is, he says, what
is written. "That which is born of the flesh is flesh, and that which
is born of the spirit is spirit." [379] This, according to them, is the
spiritual generation. This, he says, is the great Jordan [380] which,
flowing on (here) below, and preventing the children of Israel from
departing out of Egypt--I mean from terrestrial intercourse, for Egypt
is with them the body,--Jesus drove back, and made it flow upwards.
__________________________________________________________________
[326] The Abbe Cruice observes that we have here another proof that the
Philosophumena is not the work of Origen, who in his Contra Celsum
mentions Mariamne, but professes not to have met with any of his
followers (see Contr. Cels., lib. v. p. 272, ed. Spenc.). This confirms
the opinion mostly entertained of Origen, that neither the bent of his
mind nor the direction of his studies justify the supposition that he
would write a detailed history of heresy.
[327] Isa. liii. 8.
[328] Or adiaphoron, equivocal.
[329] This has been by the best critics regarded as a fragment of a
hymn of Pindar's on Jupiter Ammon. Schneidewin furnishes a restored
poetic version of it by Bergk. This hymn, we believe, first suggested
to M. Miller an idea of the possible value and importance of the ms. of
The Refutation brought by Minoeides Mynas from Greece.
[330] The usual form is Alalcomenes. He was a Boeoian Autocthon.
[331] Or, "Iannes." The Abbe Cruice refers to Berosus, Chald. Hist.,
pp. 48, 49, and to his own dissertation (Paris, 1844) on the authority
to be attached to Josephus, as regards the writers adduced by him in
his treatise Contr. Apion.
[332] The Rabbins, probably deriving their notions from the Chaldeans,
entertained the most exaggerated ideas respecting the perfection of
Adam. Thus Gerson, in his Commentary on Abarbanel, says that "Adam was
endued with the very perfection of wisdom, and was chief of
philosophers, that he was an immediate disciple of the Deity, also a
physician and astrologer, and the originator of all the arts and
sciences." This spirit of exaggeration passed from the Jews to the
Christians (see Clementine Homilies, ii.). Aquinas (Sum. Theol., pars
i. 94) says of Adam, "Since the first man was appointed perfect, he
ought to have possessed a knowledge of everything capable of being
ascertained by natural means."
[333] Or, "vanquishing him" (Roeper).
[334] This is known to us only by some ancient quotations. The Naasseni
had another work of repute among them, the "Gospel according to
Thomas." Bunsen conjectures that the two "Gospels" may be the same.
[335] autogenous. Miller has autou genous, which Bunsen rejects in
favour of the reading "self-begotten."
[336] Schneidewin considers that there have been left out in the ms.
the words "or Attis" after Endymion. Attis is subsequently mentioned
with some degree of particularity.
[337] Or, "creation."
[338] Or, "Apis." See Diodorus Siculus, iii. 58, 59. Pausanias, vii.
20, writes the word Attes. See also Minucius Felix, Octav., cap. xxi.
[339] Or, "forbidden."
[340] Gal. iii. 28, and Clement's Epist. ad Rom., ii. 12. [This is the
apocryphal Clement reserved for vol. viii. of this series. See also
same text, Ignatius, vol. i. p. 81.]
[341] See 2 Cor. v. 17; Gal. vi 15.
[342] Rom. i. 20-27.
[343] alalo; some read allo.
[344] Luke xvii. 21.
[345] These words do not occur in the "Gospel of Thomas concerning the
Saviour's infancy," as given by Fabricius and Thilo.
[346] The Abbe Cruice mentions the following works as of authority
among the Naasseni, and from whence they derived their system: The
Gospel of Perfection, Gospel of Eve, The Questions of Mary, Concerning
the Offspring of Mary, The Gospel of Philip, The Gospel according to
(1) Thomas, (2) the Egyptians. (See Epiphanius, Haeres., c. xxvi., and
Origen, Contr. Cels., vi. 30, p. 296, ed. Spenc.) These heretics
likewise make use of the Old Testament, St. John's Gospel, and some of
the Pauline epistles.
[347] Miller refers to Littre, Traduct. des OEuvres d'Hippocrate, t. i.
p. 396.
[348] See Herodotus, ii. 2, 5.
[349] See Origen, Contr. Cels., v. 38 (p. 257, ed. Spenc.).
[350] Or, "brilliant."
[351] Or, "untraceable."
[352] Prov. xxiv. 16; Luke xvii. 4.
[353] Or, "spirit."
[354] See Epiphanius, Haeres., xxvi. 8.
[355] Matt. xix. 17; Mark x. 18; Luke xviii. 19.
[356] Matt. v. 45.
[357] Miller has oudeis. See Plutarch, De Isid. et Osirid., c. li. p.
371.
[358] Or, eisodou, i.e., entrance.
[359] Matt. v. 15; x. 27.
[360] Odyssey, xxiv. 1.
[361] Empedocles, v. 390, Stein.
[362] Esaldaius, Miller (see Origen, Const. Cels., v. 76, p. 297, ed.
Spenc.).
[363] Odyssey, xxiv. 2.
[364] Ps. ii. 9.
[365] Eph. v. 14.
[366] See Plutarch, De Iside et Osiride, c. xxxiv.
[367] Rom. x. 18.
[368] Odyssey, xxiv. 5.
[369] Ibid., xxiv. 6 et seq.
[370] Ps. cxviii. 22; Isa. xxviii. 16.
[371] Eph. iii. 15.
[372] Iliad, iv. 350, herkos odonton:-- "What word hath 'scaped the
ivory guard that should Have fenced it in."
[373] Dan. ii. 45.
[374] Odyssey, xxiv. 9.
[375] Iliad, v. 246, xxiv. 201.
[376] Ps. lxxxii. 6; Luke vi. 35; John x. 34.
[377] Gal. iv. 26.
[378] Philo Judaeus adopts the same imagery (see his De Agricult., lib.
i.).
[379] John iii. 6.
[380] Josh. iii. 7-17.
__________________________________________________________________
Chapter III.--Further Exposition of the Heresy of the Naasseni; Profess
to Follow Homer; Acknowledge a Triad of Principles; Their Technical
Names of the Triad; Support These on the Authority of Greek Poets;
Allegorize Our Saviour's Miracles; The Mystery of the Samothracians;
Why the Lord Chose Twelve Disciples; The Name Corybas, Used by
Thracians and Phrygians, Explained; Naasseni Profess to Find Their
System in Scripture; Their Interpretation of Jacob's Vision; Their Idea
of the "Perfect Man;" The "Perfect Man" Called "Papa" By the Phrygians;
The Naasseni and Phrygians on the Resurrection; The Ecstasis of St.
Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation
of the Parable of the Sower; Allegory of the Promised Land; Comparison
of the System of the Phrygians with the Statements of Scripture;
Exposition of the Meaning of the Higher and Lower Eleusinian Mysteries;
The Incarnation Discoverable Here According to the Naasseni.
Adopting these and such like (opinions), these most marvellous
Gnostics, inventors of a novel [381] grammatical art, magnify Homer as
their prophet--as one, (according to them,) who, after the mode adopted
in the mysteries, announces these truths; and they mock those who are
not indoctrinated into the holy Scriptures, by betraying them into such
notions. They make, however, the following assertion: he who says that
all things derive consistence from one, is in error; but he who says
that they are of three, is in possession of the truth, and will furnish
a solution of the (phenomena of the) universe. For there is, says (the
Naassene), one blessed nature of the Blessed Man, of him who is above,
(namely) Adam; and there is one mortal nature, that which is below; and
there is one kingless generation, which is begotten above, where, he
says, is Mariam [382] the sought-for one, and Iothor the mighty sage,
and Sephora the gazing one, and Moses whose generation is not in Egypt,
for children were born unto him in Madian; and not even this, he says,
has escaped the notice of the poets.
"Threefold was our partition; each obtained
His meed of honour due." [383]
For, says he, it is necessary that the magnitudes be declared, and that
they thus be declared by all everywhere, "in order that hearing they
may not hear, and seeing they may not see." [384] For if, he says, the
magnitudes were not declared, the world could not have obtained
consistence. These are the three tumid expressions (of these
heretics), Caulacau, [385] Saulasau, Zeesar, i.e., Adam, who is
farthest above; Saulasau, that is, the mortal one below; Zeesar, that
is, Jordan that flows upwards. This, he says, is the hermaphrodite man
(present) in all. But those who are ignorant of him, call him Geryon
with the threefold body--Geryon, i.e., as if (in the sense of) flowing
from earth--but (whom) the Greeks by common consent (style) "celestial
horn of the moon," because he mixed and blended all things in all. "For
all things," he says, "were made by him, and not even one thing was
made without him, and what was made in him is life." [386] This, says
he, is the life, the ineffable generation of perfect men, which was not
known by preceding generations. But the passage, "nothing was made
without him," refers to the formal world, for it was created without
his instrumentality by the third and fourth (of the quaternion named
above). For says he, this is the cup "Condy, out of which the king,
while he quaffs, draws his omens." [387] This, he says, has been
discovered hid in the beauteous seeds of Benjamin. And the Greeks
likewise, he says, speak of this in the following terms:--
"Water to the raging mouth bring; thou slave, bring wine;
Intoxicate and plunge me into stupor.
My tankard tells me
The sort I must become." [388]
This, says he, was alone sufficient for its being understood by men; (I
mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable
mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon
affirms that it speaks to himself, in language mute, as to what sort he
must become--that is spiritual, not carnal--if he shall listen in
silence to the concealed mystery. And this is the water in those fair
nuptials which Jesus changing made into wine. This, he says, is the
mighty and true beginning of miracles [389] which Jesus performed in
Cana of Galilee, and (thus) manifested the kingdom of heaven. This,
says he, is the kingdom of heaven that reposes within us as a treasure,
as leaven hid in the three measures of meal. [390]
This is, he says, the great and ineffable mystery of the Samothracians,
which it is allowable, he says, for us only who are initiated to know.
For the Samothracians expressly hand down, in the mysteries that are
celebrated among them, that (same) Adam as the primal man. And
habitually there stand in the temple of the Samothracians two images of
naked men, having both hands stretched aloft towards heaven, and their
pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the
aforesaid images are figures of the primal man, and of that spiritual
one that is born again, in every respect of the same substance with
that man. This, he says, is what is spoken by the Saviour: "If ye do
not drink my blood, and eat my flesh, ye will not enter into the
kingdom of heaven; but even though," He says, "ye drink of the cup
which I drink of, whither I go, ye cannot enter there." [391] For He
says He was aware of what sort of nature each of His disciples was, and
that there was a necessity that each of them should attain unto His own
peculiar nature. For He says He chose twelve disciples from the twelve
tribes, and spoke by them to each tribe. On this account, He says, the
preachings of the twelve disciples neither did all hear, nor, if they
heard, could they receive. For the things that are not according to
nature, are with them contrary to nature.
This, he says, the Thracians who dwell around Haemus, and the Phrygians
similarly with the Thracians, denominate Corybas, because, (though)
deriving the beginning of his descent from the head above and from the
unportrayed brain, and (though) permeating all the principles of the
existing state of things, (yet) we do not perceive how and in what
manner he comes down. This, says he, is what is spoken: "We have heard
his voice, no doubt, but we have not seen his shape." [392] For the
voice of him that is set apart [393] and portrayed is heard; but (his)
shape, which descends from above from the unportrayed one,--what sort
it is, nobody knows. It resides, however, in an earthly mould, yet no
one recognises it. This, he says, is "the god that inhabiteth the
flood," according to the Psalter, "and who speaketh and crieth from
many waters." [394] The "many waters," he says, are the diversified
generation of mortal men, from which (generation) he cries and
vociferates to the unportrayed man, saying, "Preserve my only-begotten
from the lions." [395] In reply to him, it has, says he, been declared,
"Israel, thou art my child: fear not; even though thou passest through
rivers, they shall not drown thee; even though thou passest through
fire, it shall not scorch thee." [396] By rivers he means, says he, the
moist substance of generation, and by fire the impulsive principle and
desire for generation. "Thou art mine; fear not." And again, he says,
"If a mother forget her children, so as not to have pity on them and
give them food, I also will forget you." [397] Adam, he says, speaks to
his own men: "But even though a woman forget these things, yet I will
not forget you. I have painted you on my hands." In regard, however,
of his ascension, that is his regeneration, that he may become
spiritual, not carnal, the Scripture, he says, speaks (thus): "Open the
gates, ye who are your rulers; and be ye lift up, ye everlasting doors,
and the King of glory shall come in," that is a wonder of wonders.
[398] "For who," he says, "is this King of glory? A worm, and not a
man; a reproach of man, and an outcast of the people; himself is the
King of glory, and powerful in war." [399]
And by war he means the war that is in the body, because its frame has
been made out of hostile elements; as it has been written, he says,
"Remember the conflict that exists in the body." [400] Jacob, he says,
saw this entrance and this gate in his journey into Mesopotamia, that
is, when from a child he was now becoming a youth and a man; that is,
(the entrance and gate) were made known unto him as he journeyed into
Mesopotamia. But Mesopotamia, he says, is the current of the great
ocean flowing from the midst of the Perfect Man; and he was astonished
at the celestial gate, exclaiming, "How terrible is this place! it is
nought else than the house of God, and this (is) the gate of heaven."
[401] On account of this, he says, Jesus uses the words, "I am the true
gate." [402] Now he who makes these statements is, he says, the Perfect
Man that is imaged from the unportrayable one from above. The Perfect
Man therefore cannot, he says, be saved, unless, entering in through
this gate, he be born again. But this very one the Phrygians, he says,
call also Papa, because he tranquillized all things which, prior to his
manifestation, were confusedly and dissonantly moved. For the name, he
says, of Papa belongs simultaneously to all creatures [403]
--celestial, and terrestrial, and infernal--who exclaim, Cause to
cease, cause to cease the discord of the world, and make "peace for
those that are afar off," that is, for material and earthly beings; and
"peace for those that are near," [404] that is, for perfect men that
are spiritual and endued with reason. But the Phrygians denominate this
same also "corpse"--buried in the body, as it were, in a mausoleum and
tomb. This, he says, is what has been declared, "Ye are whited
sepulchres, full," he says, "of dead men's bones within," [405] because
there is not in you the living man. And again he exclaims, "The dead
shall start forth from the graves," [406] that is, from the earthly
bodies, being born again spiritual, not carnal. For this, he says, is
the Resurrection that takes place through the gate of heaven, through
which, he says, all those that do not enter remain dead. These same
Phrygians, however, he says, affirm again that this very (man), as a
consequence of the change, (becomes) a god. For, he says, he becomes a
god when, having risen from the dead, he will enter into heaven through
a gate of this kind. Paul the apostle, he says, knew of this gate,
partially opening it in a mystery, and stating "that he was caught up
by an angel, and ascended as far as the second and third heaven into
paradise itself; and that he beheld sights and heard unspeakable words
which it would not be possible for man to declare." [407]
These are, he says, what are by all called the secret mysteries, "which
(also we speak), not in words taught of human wisdom, but in those
taught of the Spirit, comparing spiritual things with spiritual. But
the natural man receiveth not the things of the Spirit of God, for they
are foolishness unto him." [408] And these are, he says, the ineffable
mysteries of the Spirit, which we alone are acquainted with. Concerning
these, he says, the Saviour has declared, "No one can come unto me,
except my heavenly Father draw some one unto me." [409] For it is very
difficult, he says, to accept and receive this great and ineffable
mystery. And again, it is said, the Saviour has declared, "Not every
one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven, but he that doeth the will of my Father which is in heaven."
[410] And it is necessary that they who perform this (will), not hear
it merely, should enter into the kingdom of heaven. And again, he says,
the Saviour has declared, "The publicans and the harlots go into the
kingdom of heaven before you." [411] For "the publicans," he says, are
those who receive the revenues [412] of all things; [413] but we, he
says, are the publicans, "unto whom the ends of the ages have come."
[414] For "the ends," he says, are the seeds scattered from the
unportrayable one upon the world, through which the whole cosmical
system is completed; for through these also it began to exist. And
this, he says, is what has been declared: "The sower went forth to sow.
And some fell by the wayside, and was trodden down; and some on the
rocky places, and sprang up," he says, "and on account of its having no
depth (of soil), it withered and died; and some," he says, "fell on
fair and good ground, and brought forth fruit, some a hundred, some
sixty, and some thirty fold. Who hath ears," he says, "to hear, let him
hear." [415] The meaning of this, he says, is as follows, that none
becomes a hearer of these mysteries, unless only the perfect Gnostics.
This, he says, is the fair and good land which Moses speaks of: "I will
bring you into a fair and good land, into a land flowing with milk and
honey." [416] This, he says, is the honey and the milk, by tasting
which those that are perfect become kingless, and share in the Pleroma.
This, he says, is the Pleroma, through which all existent things that
are produced [417] have from the ingenerable one been both produced and
completed.
And this same (one) is styled also by [418] the Phrygians "unfruitful."
For he is unfruitful when he is carnal, and causes the desire of the
flesh. This, he says, is what is spoken: "Every tree not producing good
fruit, is cut down and cast into the fire." [419] For these fruits, he
says, are only rational living men, who enter in through the third
gate. They say, forsooth, "Ye devour the dead, and make the living;
(but) if ye eat the living, what will ye do?" They assert, however,
that the living "are rational faculties and minds, and men--pearls of
that unportrayable one cast before the creature below." [420] This, he
says, is what (Jesus) asserts: "Throw not that which is holy unto the
dogs, nor pearls unto the swine." [421] Now they allege that the work
of swine and dogs is the intercourse of the woman with a man. And the
Phrygians, he says, call this very one "goat-herd" (Aipolis), not
because, he says, he is accustomed to feed the goats female and male,
as the natural (men) use the name, but because, he says, he is
"Aipolis"--that is, always ranging over,--who both revolves and carries
around the entire cosmical system by his revolutionary motion. For the
word "Polein" signifies to turn and change things; whence, he says,
they all call the twos centre of the heaven poles (Poloi). And the
poet says:--
"What sea-born sinless sage comes hither,
Undying Egyptian Proteus?" [422]
He is not undone, [423] he says, [424] but revolves as it were, and
goes round himself. Moreover, also, cities in which we dwell, because
we turn and go round in them, are denominated "Poleis." In this
manner, he says, the Phrygians call this one "Aipolis," inasmuch as he
everywhere ceaselessly turns all things, and changes them into their
own peculiar (functions). And the Phrygians style him, he says, "very
fruitful" likewise, "because," says he, "more numerous are the children
of the desolate one, than those of her which hath an husband;" [425]
that is, things by being born again become immortal and abide for ever
in great numbers, even though the things that are produced may be few;
whereas things carnal, he says, are all corruptible, even though very
many things (of this type) are produced. For this reason, he says,
"Rachel wept [426] for her children, and would not," says (the
prophet), "be comforted; sorrowing for them, for she knew," says he,
"that they are not." [427] But Jeremiah likewise utters lamentation for
Jerusalem below, not the city in Phoenicia, but the corruptible
generation below. For Jeremiah likewise, he says, was aware of the
Perfect Man, of him that is born again--of water and the Spirit not
carnal. At least Jeremiah himself remarked: "He is a man, and who shall
know him?" [428] In this manner, (the Naassene) says, the knowledge of
the Perfect Man is exceedingly profound, and difficult of
comprehension. For, he says, the beginning of perfection is a knowledge
of man, whereas knowledge of God is absolute perfection.
The Phrygians, however, assert, he says, that he is likewise "a green
ear of corn reaped." And after the Phrygians, the Athenians, while
initiating people into the Eleusinian rites, likewise display to those
who are being admitted to the highest grade at these mysteries, the
mighty, and marvellous, and most perfect secret suitable for one
initiated into the highest mystic truths: (I allude to) an ear of corn
in silence reaped. But this ear of corn is also (considered) among the
Athenians to constitute the perfect enormous illumination (that has
descended) from the unportrayable one, just as the Hierophant himself
(declares); not, indeed, emasculated like Attis, [429] but made a
eunuch by means of hemlock, and despising [430] all carnal generation.
(Now) by night in Eleusis, beneath a huge fire, (the Celebrant)
enacting the great and secret mysteries, vociferates and cries aloud,
saying, "August Brimo has brought forth a consecrated son, Brimus;"
that is, a potent (mother has been delivered of) a potent child. But
revered, he says, is the generation that is spiritual, heavenly, from
above, and potent is he that is so born. For the mystery is called
"Eleusin" and "Anactorium." "Eleusin," because, he says, we who are
spiritual come flowing down from Adam above; for the word "eleusesthai"
is, he says, of the same import with the expression "to come." But
"Anactorium" is of the same import with the expression "to ascend
upwards." This, he says, is what they affirm who have been initiated in
the mysteries of the Eleusinians. It is, however, a regulation of law,
that those who have been admitted into the lesser should again be
initiated into the Great Mysteries. For greater destinies obtain
greater portions. But the inferior mysteries, he says, are those of
Proserpine below; in regard of which mysteries, and the path which
leads thither, which is wide and spacious, and conducts those that are
perishing to Proserpine, the poet likewise says:--
"But under her a fearful path extends,
Hollow, miry, yet best guide to
Highly-honoured Aphrodite's lovely grove." [431]
These, he says, are the inferior mysteries, those appertaining to
carnal generation. Now, those men who are initiated into these inferior
(mysteries) ought to pause, and (then) be admitted into the great (and)
heavenly (ones). For they, he says, who obtain their shares (in this
mystery), receive greater portions. For this, he says, is the gate of
heaven; and this a house of God, where the Good Deity dwells alone. And
into this (gate), he says, no unclean person shall enter, nor one that
is natural or carnal; but it is reserved for the spiritual only. And
those who come hither ought to cast off [432] their garments, and
become all of them bridegrooms, emasculated through the virginal
spirit. For this is the virgin [433] who carries in her womb and
conceives and brings forth a son, not animal, not corporeal, but
blessed for evermore. Concerning these, it is said, the Saviour has
expressly declared that "straight and narrow is the way that leadeth
unto life, and few there are that enter upon it; whereas broad and
spacious is the way that leadeth unto destruction, and many there are
that pass through it." [434]
__________________________________________________________________
[381] Or, "empty."
[382] The Abbe Cruice considers that this is taken from verses of
Ezekiel, founding his opinion on fragments of these verses to be found
in Eusebius' Praeparat. Evang., ix. 38.
[383] Iliad, xv. 189.
[384] Matt. xiii. 13.
[385] The commentators refer to Isa. xxviii. 10. Epiphanius,Haeres.,
xxv., mentions these expressions, but assigns them a different meaning.
Saulasau is tribulation,Caulacau hope, and Zeesar "hope, as yet,
little." [See my note on Irenaeus, p. 350, this series, and see
Elucidation II.]
[386] John i. 3, 4.
[387] Gen. xliv. 2-5.
[388] Taken from Anacreon.
[389] John ii. 1-11.
[390] Matt. xiii. 33, 34; Luke xvii. 21.
[391] John vi. 53; Mark x. 38.
[392] John v. 37.
[393] apotetagmenou: some read apotetamenou.
[394] Ps. xxix. 3, 10.
[395] Ps. xxii. 20, 21; xxxv. 17.
[396] Isa. xli. 8; xliii. 1, 2.
[397] Isa. xlix. 15.
[398] Ps. xxiv. 7-9.
[399] Ps. xxii. 6; xxiv. 8.
[400] This is a quotation from the Septuagint, Job xl. 27. The
reference to the authorized (English) version would be xli. 8.
[401] Gen. xxviii. 7, 17.
[402] John x. 9; Matt. vii. 13.
[403] [A strange amplifying of the word, which is now claimed
exclusively for one. Elucidation III.]
[404] Eph. ii. 17.
[405] Matt. xxiii. 27.
[406] Matt. xxvii. 52, 53.
[407] 2 Cor. xii. 2.
[408] 1 Cor. ii. 13, 14.
[409] John vi. 44.
[410] Matt. vii. 21.
[411] Matt. xxi. 31.
[412] The word translated "revenues" and "ends" is the same--tele
[413] Ton holon: some read ton onion
[414] 1 Cor. x. 11.
[415] Matt. xiii. 3-9; Mark iv. 3-9; Luke viii. 5-8.
[416] Deut. xxxi. 20.
[417] Or, "genera."
[418] upo: Miller reads apo
[419] Matt. iii. 10; Luke iii. 9.
[420] kato: some read karpou
[421] Matt. vii. 6.
[422] Odyssey, iv. 384.
[423] piprasketai; literally, bought and sold, i.e., ruined.
[424] legei: some read amelei, i.e., doubtless, of course.
[425] Isa. liv. 1; Gal. iv. 27.
[426] eklaie: this is in the margin; elabe is in the ms. The marginal
reading is the proper correction of that of the ms.
[427] Jer. xxxi. 15; Matt. ii. 18.
[428] Jer. xvii. 9.
[429] [The Phrygian Atys (see cap. iv. infra), whose history should
have saved Origen from an imitation of heathenism.]
[430] paretemenos : some read apertismenos, i.e., perfecting.
[431] These verses have been ascribed to Parmenides.
[432] Or, "receive."
[433] Isa. vii. 14.
[434] Matt. vii. 13, 14.
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Chapter IV.--Further Use Made of the System of the Phrygians; Mode of
Celebrating the Mysteries; The Mystery of the "Great Mother;" These
Mysteries Have a Joint Object of Worship with the Naasseni; The
Naasseni Allegorize the Scriptural Account of the Garden of Eden; The
Allegory Applied to the Life of Jesus.
The Phrygians, however, further assert that the father of the universe
is "Amygdalus," not a tree, he says, but that he is "Amygdalus" who
previously existed; and he having in himself the perfect fruit, as it
were, throbbing and moving in the depth, rent his breasts, and produced
his now invisible, and nameless, and ineffable child, respecting whom
we shall speak. For the word "Amyxai" signifies, as it were, to burst
and sever through, as he says (happens) in the case of inflamed bodies,
and which have in themselves any tumour; and when doctors have cut
this, they call it "Amychai." In this way, he says, the Phrygians call
him "Amygdalus," from which proceeded and was born the Invisible (One),
"by whom all things were made, and nothing was made without Him." [435]
And the Phrygians say that what has been thence produced is "Syrictas"
(piper), because the Spirit that is born is harmonious. "For God," he
says, "is Spirit; wherefore," he affirms, "neither in this mountain do
the true worshippers worship, nor in Jerusalem, but in spirit. For the
adoration of the perfect ones," he says, "is spiritual, not carnal."
[436] The Spirit, however, he says, is there where likewise the Father
is named, and the Son is there born from this Father. This, he says, is
the many-named, thousand-eyed Incomprehensible One, of whom every
nature--each, however, differently--is desirous. This, he says, is the
word of God, which, he says, is a word of revelation of the Great
Power. Wherefore it will be sealed, and hid, and concealed, lying in
the habitation where lies the basis of the root of the universe, viz.
AEons, Powers, Intelligences, Gods, Angels, delegated Spirits,
Entities, Nonentities, Generables, Ingenerables, Incomprehensibles,
Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from
which [437] what is least begins to increase gradually. That which is,
he says, nothing, and which consists of nothing, inasmuch as it is
indivisible--(I mean) a point--will become through its own reflective
power a certain incomprehensible magnitude. This, he says, is the
kingdom of heaven, the grain of mustard seed, [438] the point which is
indivisible in the body; and, he says, no one knows this (point) save
the spiritual only. This, he says, is what has been spoken: "There is
no speech nor language where their voice is not heard." [439]
They rashly assume in this manner, that whatsoever things have been
said and done by all men, (may be made to harmonize) with their own
particular mental view, alleging that all things become spiritual.
Whence likewise they assert, that those exhibiting themselves in
theatres,--not even these say or do anything without premeditation.
Therefore, he says, when, on the people assembling in the theatres, any
one enters clad in a remarkable robe, carrying a harp and playing a
tune (upon it, accompanying it) with a song of the great mysteries, he
speaks as follows, not knowing what he says: "Whether (thou art) the
race of Saturn or happy Jupiter, [440] or mighty Rhea, Hail, Attis,
gloomy mutilation of Rhea. Assyrians style thee thrice-longed-for
Adonis, and the whole of Egypt (calls thee) Osiris, celestial horn of
the moon; Greeks denominate (thee) Wisdom; Samothracians, venerable
Adam; Haemonians, Corybas; and them Phrygians (name thee) at one time
Papa, at another time Corpse, or God, or Fruitless, or Aipolos, or
green Ear of Corn that has been reaped, or whom the very fertile
Amygdalus produced--a man, a musician." This, he says, is multiform
Attis, whom while they celebrate in a hymn, they utter these words: "I
will hymn Attis, son of Rhea, not with the buzzing sounds of trumpets,
or of Idaean pipers, which accord with (the voices of) the Curetes; but
I will mingle (my song) with Apollo's music of harps, evoe, evan,'
inasmuch as thou art Pan, as thou art Bacchus, as thou art shepherd of
brilliant stars."
On account of these and such like reasons, these constantly attend the
mysteries called those of the "Great Mother," supposing especially that
they behold by means of the ceremonies performed there the entire
mystery. For these have nothing more than the ceremonies that are
performed there, except that they are not emasculated: they merely
complete the work of the emasculated. For with the utmost severity and
vigilance they enjoin (on their votaries) to abstain, as if they were
emasculated, from intercourse with a woman. The rest, however, of the
proceeding (observed in these mysteries), as we have declared at some
length, (they follow) just as (if they were) emasculated persons. And
they do not worship any other object but Naas, (from thence) being
styled Naasseni. But Naas is the serpent from whom, i.e., from the word
Naas, (the Naassene) says, are all that under heaven are denominated
temples (Naous). And (he states) that to him alone--that is, Naas--is
dedicated every shrine and every initiatory rite, and every mystery;
and, in general, that a religious ceremony could not be discovered
under heaven, in which a temple (Naos) has no existence; and in the
temple itself is Naas, from whom it has received its denomination of
temple (Naos). And these affirm that the serpent is a moist substance,
just as Thales also, the Milesian, (spoke of water as an originating
principle,) and that nothing of existing things, immortal or mortal,
animate or inanimate, could consist at all without him. And that all
things are subject unto him, and that he is good, and that he has all
things in himself, as in the horn of the one-horned bull; [441] so as
that he imparts beauty and bloom to all things that exist according to
their own nature and peculiarity, as if passing through all, just as
("the river) proceeding forth from Edem, and dividing itself into four
heads." [442]
They assert, however, that Edem is the brain, as it were, bound and
tightly fastened in encircling robes, as if (in) heaven. But they
suppose that man, as far as the head only, is Paradise, therefore that
"this river, which proceeds out of Edem," that is, from the brain, "is
divided into four heads, [443] and that the name of the first river is
called Phison; this is that which encompasseth all the land of
Havilath: there is gold, and the gold of that land is excellent, and
there is bdellium and the onyx stone." This, he says, is the eye,
which, by its honour (among the rest of the bodily organs), and its
colours, furnishes testimony to what is spoken. "But the name of the
second river is Gihon: this is that which compasseth the land of
Ethiopia." This, he says, is hearing, since Gihon is (a tortuous
stream), resembling a sort of labyrinth. "And the name of the third is
Tigris. This is that which floweth over against (the country of) the
Assyrians." This, he says, [444] is smelling, employing the exceedingly
rapid current of the stream (as an analogy of this sense). But it flows
over against (the country of) the Assyrians, because in every act of
respiration following upon expiration, the breath drawn in from the
external atmosphere enters with swifter motion and greater force. For
this, he says, is the nature of respiration. "But the fourth river is
Euphrates." This, they assert, is the mouth, through which are the
passage outwards of prayer, and the passage inwards of nourishment.
(The mouth) makes glad, and nurtures and fashions the Spiritual Perfect
Man. This, he says, is "the water that is above the firmament," [445]
concerning which, he says, the Saviour has declared, "If thou knewest
who it is that asks, thou wouldst have asked from Him, and He would
have given you to drink living, bubbling water." [446] Into this water,
he says, every nature enters, choosing its own substances; and its
peculiar quality comes to each nature from this water, he says, more
than iron does to the magnet, and the gold to the backbone [447] of the
sea falcon, and the chaff to the amber.
But if any one, he says, is blind from birth, and has never beheld the
true light, "which lighteneth every man that cometh into the world,"
[448] by us let him recover his sight, and behold, as it were, through
some paradise planted with every description of tree, and supplied with
abundance of fruits, water coursing its way through all the trees and
fruits; and he will see that from one and the same water the olive
chooses for itself and draws the oil, and the vine the wine; and (so is
it with) the rest of plants, according to each genus. That Man,
however, he says, is of no reputation in the world, but of illustrious
fame in heaven, being betrayed by those who are ignorant (of his
perfections) to those who know him not, being accounted as a drop from
a cask. [449] We, however, he says, are spiritual, who, from the
life-giving water of Euphrates, which flows through the midst of
Babylon, choose our own peculiar quality as we pass through the true
gate, which is the blessed Jesus. And of all men, we Christians alone
are those who in the third gate celebrate the mystery, and are anointed
there with the unspeakable chrism from a horn, as David (was anointed),
not from an earthen vessel, [450] he says, as (was) Saul, who held
converse with the evil demon [451] of carnal concupiscence.
__________________________________________________________________
[435] John i. 3.
[436] John iv. 21.
[437] ex hes or hexes, i.e., next.
[438] Matt. xiii. 31, 32; Mark iv. 31, 32; Luke xiii. 19.
[439] Ps. xix. 3.
[440] The passage following obviously was in verse originally. It has
been restored to its poetic form by Schneidewin.
[441] Deut. xxxiii. 17.
[442] Gen. ii. 10.
[443] Gen. ii. 11-14.
[444] Or, "they say."
[445] Gen. i. 7.
[446] John iv. 10.
[447] kerkis. This word literally means the rod; or, in later times,
the comb fixed into the histos (i.e., the upright loom), for the
purpose of driving the threads of the woof home, thus making the web
even and close. It is, among other significations, applied to bones in
the leg or arm. Cruice and Schneidewin translate kerkis by spina, a
rendering adopted above. The allusion is made again in chap. xii. and
chap. xvi. In the last passage, kentron (spur) is used instead of
kerkis
[448] John i. 9; ix. 1.
[449] Isa. xl. 15.
[450] 1 Sam. x. 1; xvi. 13.
[451] 1 Sam. xvi. 14.
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Chapter V.--Explanation of the System of the Naasseni Taken from One of
Their Hymns.
The foregoing remarks, then, though few out of many, we have thought
proper to bring forward. For innumerable are the silly and crazy
attempts of folly. But since, to the best of our ability, we have
explained the unknown Gnosis, it seemed expedient likewise to adduce
the following point. This psalm of theirs has been composed, by which
they seem to celebrate all the mysteries of the error (advanced by)
them in a hymn, couched in the following terms:--
The world's producing law was Primal Mind, [452]
And next was First-born's outpoured Chaos;
And third, the soul received its law of toil:
Encircl'd, therefore, with an aqueous [453] form,
With care o'erpowered it succumbs to death.
Now holding sway, it eyes the light,
And now it weeps on misery flung;
Now it mourns, now it thrills with joy;
Now it wails, now it hears its doom;
Now it hears its doom, now it dies,
And now it leaves us, never to return.
It, hapless straying, treads the maze of ills.
But Jesus said, Father, behold,
A strife of ills across the earth
Wanders from thy breath (of wrath);
But bitter Chaos (man) seeks to shun,
And knows not how to pass it through.
On this account, O Father, send me;
Bearing seals, I shall descend;
Through ages whole I'll sweep,
All mysteries I'll unravel,
And forms of Gods I'll show;
And secrets of the saintly path,
Styled "Gnosis," I'll impart.
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[452] The text of this hymn is very corrupt. The Abbe Cruice explains
the connection of the hymn with the foregoing exposition, and considers
it to have a reference to the Metempsychosis, which forms part of the
system of the Naasseni. [Bunsen, i. 36.]
[453] Or, "nimble."
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Chapter VI.--The Ophites the Grand Source of Heresy.
These doctrines, then, the Naasseni attempt to establish, calling
themselves Gnostics. But since the error is many-headed and
diversified, resembling, in truth, the hydra that we read of in
history; when, at one blow, we have struck off the heads of this
(delusion) by means of refutation, employing the wand of truth, we
shall entirely exterminate the monster. For neither do the remaining
heresies present much difference of aspect from this, having a mutual
connection through (the same) spirit of error. But since, altering the
words and the names of the serpent, they wish that there should be many
heads of the serpent, neither thus shall we fail thoroughly to refute
them as they desire.
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Chapter VII.--The System of the Peratae; Their Tritheism; Explanation
of the Incarnation.
There is also unquestionably a certain other (head of the hydra, [454]
namely, the heresy) of the Peratae, [455] whose blasphemy against
Christ has for many years escaped notice. And the present is a fitting
opportunity for bringing to light the secret mysteries of such
(heretics). These allege that the world is one, triply divided. And of
the triple division with them, one portion is a certain single
originating principle, just as it were a huge fountain, which can be
divided mentally into infinite segments. Now the first segment, and
that which, according to them, is (a segment) in preference (to
others), [456] is a triad, and it is called a Perfect Good, (and) a
Paternal Magnitude. And the second portion of the triad of these is, as
it were, a certain infinite crowd of potentialities that are generated
[457] from themselves, (while) the third is formal. [458] And the
first, which is good, is unbegotten, and the second is a self-producing
good, and the third is created; and hence it is that they expressly
declare that there are three Gods, three Logoi, three Minds, three Men.
For to each portion of the world, after the division has been made,
they assign both Gods, and Logoi, and Minds, and Men, and the rest; but
that from unorigination and the first segment [459] of the world, when
afterwards the world had attained unto its completion, there came down
from above, for causes that we shall afterwards declare, in the time of
Herod a certain man called Christ, with a threefold nature, and a
threefold body, and a threefold power, (and) having in himself all
(species of) concretions and potentialities (derivable) from the three
divisions of the world; and that this, says (the Peratic), is what is
spoken: "It pleased him that in him should dwell all fulness bodily,"
[460] and in Him the entire Divinity resides of the triad as thus
divided. For, he says, that from the two superjacent worlds--namely,
from that (portion of the triad) which is unbegotten, and from that
which is self-producing--there have been conveyed down into this world
in which we are, seeds of all sorts of potentialities. What, however,
the mode of the descent is, we shall afterwards declare.
(The Peratic) then says that Christ descended from above from
unorigination, that by His descent all things triply divided might be
saved. For some things, he says, being borne down from above, will
ascend through Him, whereas whatever (beings) form plots against those
which are carried down from above are cast off, [461] and being placed
in a state of punishment, are renounced. This, he says, is what is
spoken: "For the Son of man came not into the world to destroy the
world, but that the world through Him might be saved." The world, he
says, he denominates those two parts that are situated above, viz.,
both the unbegotten (portion of the triad), and the self-produced one.
And when Scripture, he says, uses the words, "that we may not be
condemned with the world," it alludes to the third portion of (the
triad, that is) the formal world. For the third portion, which he
styles the world (in which we are), must perish; but the two (remaining
portions), which are situated above, must be rescued from corruption.
__________________________________________________________________
[454] Something is wanting after Peratike in the text. Miller supplies
the deficiency, and his conjecture is adopted above. Literally, it
should be rendered--"the Peratic heresy, the blasphemy of which
(heretics)," etc.
[455] Most of what is mentioned by Hippolytus concerning this sect is
new, as the chief writers on the early heresies are comparatively
silent concerning the Peratae; indeed, Irenaeus, Tertullian, and
Epiphanius completely so. Clemens Alexandrinus, Strom., vii.; (vol. ii.
p. 555), mentions the Peratics, and Theodoret more fully than the rest
speaks of them (Haeret. fabul., i. 17). Theodoret, however, as the
Abbe Cruice thinks, has appropriated his remarks from Hippolytus.
[456] proechestera or prosechestera, contiguous. This is Miller's
reading, but is devoid of sense. Proechestera, adopted by Schneidewin
and Cruice, might bear the meaning of the expression par excellence.
[457] gegennemenon: Miller reads gegennemenon, agreeing with plethos.
Bernays, in his Epistola Critica addressed to Bunsen, proposes the
former reading.
[458] eidikou: some read idikou. This term, adopted from the Platonic
philosophy, is translated specialis by logicians, and transcendentalis
by metaphysicians. It expresses the pre-existent form in the divine
mind, according to which material objects were fashioned. The term
seems out of place as used by the Peratics to denominate a corruptible
and perishing world. We should rather expect ulikou, i.e., material.
(See Aristotle's masterly exposition of the subject of the eidos and
hule in his Metaphysics book vi., and p. 64 of the analysis prefixed to
the translation in Bohn's Library.)
[459] protes or pro tes, "antecedent to the segment."
[460] somatikos, i.e., substantially. See Col. i. 19; ii. 9.
[461] aphietai: some read aphiei, i.e., dismisses; some aphiei eike,
i.e., heedlessly casts off. Hippolytus, in his Summary of the Peratic
Heresy in book x., has aphietai eike, which Cruice translates temere
absolvuntur. Schneidewin has in the same passage aphietai merely, and
translates it abjiciuntur. In both places Bernays suggests ophioeide,
i.e., those of the nature of the Serpent.
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Chapter VIII.--The Peratae Derive Their System from the Astrologers;
This Proved by a Statement of the Astrological Theories of the Zodiac;
Hence the Terminology of the Peratic Heretics.
Let us, then, in the first place, learn how (the Peratists), deriving
this doctrine from astrologers, act despitefully towards Christ,
working destruction for those who follow them in an error of this
description. For the astrologers, alleging that there is one world,
divide it into the twelve fixed portions of the zodiacal signs, and
call the world of the fixed zodiacal signs one immoveable world; and
the other they affirm to be a world of erratic (signs), both in power,
and position, and number, and that it extends as far as the moon. [462]
And (they lay down), that (one) world derives from (the other) world a
certain power, and mutual participation (in that power), and that the
subjacent obtain this participation from the superjacent (portions). In
order, however, that what is (here) asserted may be perspicuous, I
shall one by one employ those very expressions of the astrologers; (and
in doing so) I shall only be reminding my readers of statements
previously made in the department of the work where we have explained
the entire art of the astrologers. What, then, the opinions are which
those (speculators) entertain, are as follow:--
(Their doctrine is), that from an emanation of the stars the
generations of the subjacent (parts) is consummated. For, as they
wistfully gazed upward upon heaven, the Chaldeans asserted that (the
seven stars) [463] contain a reason for the efficient causes of the
occurrence of all the events that happen unto us, and that the parts of
the fixed zodiacal signs co-operate (in this influence). Into twelve
(parts they divide the zodiacal circle), and each zodiacal sign into
thirty portions, and each portion into sixty diminutive parts; for so
they denominate the very smallest parts, and those that are
indivisible. And of the zodiacal signs, they term some male, but others
feminine; and some with two bodies, but others not so; and some
tropical, whereas others firm. The male signs, then, are either
feminine, which possess a co-operative nature for the procreation of
males, (or are themselves productive of females.) For Aries is a male
zodiacal sign, but Taurus female; and the rest (are denominated)
according to the same analogy, some male, but others female. And I
suppose that the Pythagoreans, being swayed from such (considerations),
style the Monad male, and the Duad female; and, again, the Triad male,
and analogically the remainder of the even and odd numbers. Some,
however, dividing each zodiacal sign into twelve parts, employ almost
the same method. For example, in Aries, they style the first of the
twelve parts both Aries and a male, but the second both Taurus and a
female, and the third both Gemini and a male; and the same plan is
pursued in the case of the rest of the parts. And they assert that
there are signs with two bodies, viz., Gemini and the signs
diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and
that the rest have not two bodies. And (they state) that some are
likewise tropical, and when the sun stands in these, he causes great
turnings [464] of the surrounding (sign). Aries is a sign of this
description, and that which is diametrically opposite to it, just as
Libra, and Capricorn, and Cancer. For in Aries is the vernal turning,
and in Capricorn that of winter, and in Cancer that of summer, and in
Libra that of autumn.
The details, however, concerning this system we have minutely explained
in the book preceding this; and from it any one who wishes instruction
(on the point), may learn how it is that the originators of this
Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian,
[465] have, in the transference (into their own system of opinions from
these sources), made alterations in name only, while in reality they
have put forward similar tenets. (Nay more), they have, with immoderate
zeal, themselves devoted (their attention) to the art (of the
astrologers). For also the astrologers speak of the limits of the
stars, in which they assert that the dominant stars have greater
influence; as, for instance, on some they act injuriously, while on
others they act well. And of these they denominate some malicious, and
some beneficent. And (stars) are said to look upon one another, and to
harmonize with each other, so that they appear according to (the shape
of) a triangle or square. The stars, looking on one another, are
figured according to (the shape of [466] ) a triangle, having an
intervening distance of the extent of three zodiacal signs; whereas
(those that have an interval of) two zodiacal signs are figured
according to (the shape of) a square. And (their doctrine is), that as
in the same way as in a man, the subjacent parts sympathize with the
head, and the head likewise sympathizes with the subjacent parts, so
all terrestrial (sympathize) with super-lunar [467] objects. But (the
astrologers go further than this [468] ); for there exists (according
to them) a certain difference and incompatibility [469] between these,
so as that they do not involve one and the same union. This combination
and divergence of the stars, which is a Chaldean (tenet), has been
arrogated to themselves by those of whom we have previously spoken.
Now these, falsifying the name of truth, proclaim as a doctrine of
Christ an insurrection of AEons and revolts of good into (the ranks of)
evil powers; and they speak of the confederations of good powers with
wicked ones. Denominating them, therefore, Toparchai and Proastioi,
[470] and (though thus) framing for themselves very many other names
not suggested (to them from other sources), they have yet unskilfully
systematized the entire imaginary doctrine of the astrologers
concerning the stars. And since they have introduced a supposition
pregnant with immense error, they shall be refuted through the
instrumentality of our admirable arrangement. For I shall set down, in
contrast with the previously mentioned Chaldaic art of the astrologers,
some of the Peratic [471] treatises, from which, by means of
comparison, there will be an opportunity of perceiving how the Peratic
doctrines are those confessedly of the astrologers, not of Christ.
__________________________________________________________________
[462] Or, "is part of the moon."
[463] Some omissions here are supplied from Sextus Empiricus.
[464] Or, "produces alterations and causes turnings."
[465] Celbes, as observed in a former note, has two other forms in The
Refutation, viz., Acembes and Ademes. He is called Carystius, and the
other founder of the heresy Peraticus. As the latter term is frequently
used to designate Euboea, i.e., the country beyond (peran) the
continent, it is inferred that Carystius has a similar import. This
would seem placed beyond conjecture by a passage (Strom., vii. vol. ii.
p. 555) in Clemens Alexandrinus, already alluded to, who says that some
heresies, e.g., those of the Marcionites and Basilidians, derived their
denomination from the names, whereas others from the country, of their
founders. As an instance of the latter, he mentions the Peratics (see
note 4, p. 62, [and note 6, p. 58]).
[466] Some deficiencies in the text are filled up from Sextus
Empiricus.
[467] Or, "celestial."
[468] This expression alla gar requires to have the ellipsis supplied
as above. It may be freely rendered "nay more." Miller reads Alle gar,
i.e. "There is some other difference," etc.; but this does not agree
with Sextus Empiricus.
[469] Or, "sympathy:" sumpatheia is, however, properly altered into
asumpatheia on the authority of Sextus.
[470] i.e., "Rulers of localities and suburbans."
[471] The Peratic heresy both Hippolytus and Theodoret state to have
originated from Euphrates. Origen, on the other hand, states (Contr.
Cels., vi. 28, [vol. iv. p. 586]) that Euphrates was founder of the
Ophites. The inference from this is, that Origen was not author of The
Refutation.
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Chapter IX.--System of the Peratae Explained Out of One of Their Own
Books.
It seems, then, expedient to set forth a certain one of the books held
[472] in repute amongst them, in which the following passage [473]
occurs: "I am a voice of arousal from slumber in the age of night.
Henceforward I commence to strip the power which is from chaos. The
power is that of the lowest depth of mud, which uprears the slime of
the incorruptible (and) humid expanse of space. And it is the entire
power of the convulsion, which, ever in motion, and presenting the
colour of water, whirls things on that are stationary, restrains things
tremulous, sets things free as they proceed, lightens [474] things as
they abide, removes things on the increase, a faithful steward of the
track of the breezes, enjoying the things disgorged from the twelve
eyes of the law, [475] (and) manifesting a seal [476] to the power
which along with itself distributes the downborne invisible waters, and
has been called Thalassa. This power ignorance has been accustomed to
denominate Cronus, guarded with chains because he tightly bound the
fold of the dense and misty and obscure and murky Tartarus. According
to the image of this were produced Cepheus, Prometheus, (and) Japetus.
The Power to which has been entrusted Thalassa [477] is hermaphrodite.
And it fastens the hissing sound arising from the twelve mouths into
twelve pipes, and pours it forth. And the power itself is subtle, and
removes the controlling, boisterous, upward motion (of the sea), and
seals the tracks of its paths, lest (any antagonistic power) should
wage war or introduce any alteration. The tempestuous daughter of this
one is a faithful protectress of all sorts of waters. Her name is
Chorzar. Ignorance is in the habit of styling this (power) Neptune,
according to whose image was produced Glaucus, Melicertes, Ino, Nebroe.
[478] He that is encircled with the pyramid of twelve angels, [479] and
darkens the gate into the pyramid with various colours, and completes
the entire in the sable hues of Night: this one ignorance denominated
Cronus. [480] And his ministers were five,--first U, second Aoai, third
Uo, fourth Uoab, fifth...Other trustworthy managers (there are) of his
province of night and day, who repose in their own power. Ignorance
denominated these the erratic stars, from whom depends a corruptible
generation. Manager of the rising of the star [481] is
Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in
the habit of denominating these Curetes chief of the winds; third in
order is Ariel, according to whose image was generated AEolus, Briares.
And chief of the twelve-houred nocturnal (power) is Soclan, whom
ignorance is accustomed to style Osiris; (and) according to the image
of this one was born Admetus, Medea, Helen, AEthusa. Chief of the
twelve-houred diurnal power is Euno. This is manager of the rising of
the star Protocamarus and of the ethereal (region), but ignorance has
denominated him Isis. A sign of this one is the Dog-star, according to
whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and
Olympias. God's right-hand power is that which ignorance has
denominated Rhea, according to whose image were produced Attis, Mygdon,
[482] (and) OEnone. The left-hand power has lordship over sustenance,
and ignorance is in the habit of styling this Ceres, (while) her name
is Bena; and according to the image of this one were born Celeus,
Triptolemus, Misyr, and Praxidica. [483] The right-hand power has
lordship over fruits. This one ignorance has denominated Mena,
according to whose image were born Bumegas, [484] Ostanes, Mercury
Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus,
(and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance
has denominated this one Vulcan, according to whose image were born
Ericthonius, Achilles, Capaneus, Phaethon, [485] Meleager, Tydeus,
Enceladus, Raphael, Suriel, (and) Omphale. There are three
intermediate powers suspended from air, authors of generation. These
ignorance has been in the habit of denominating Fates; and according to
the image of these were produced the house of Priam, the house of
Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A
power (there is) hermaphrodite, always continuing in infancy, never
waxing old, cause of beauty, pleasure, maturity, desire, and
concupiscence; and ignorance has been accustomed to style this Eros,
according to whose image were born Paris, Narcissus, Ganymede,
Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason,
Leander, (and) Hero." These are Proastioi up to AEther, for with this
title also he inscribes the book.
__________________________________________________________________
[472] Hippolytus at the end of this chapter mentions the title of one
of their books, Hoi proasteioi heos aitheros, "The Suburbans up to the
Air." Bunsen suggests Peratai heos aitheros, "The Transcendental
Etherians." (See note 1 supra.)
[473] The Abbe Cruice considers that the following system of cosmogony
is translated into Greek from some Chaldaic or Syriac work. He
recognises in it likewise a Jewish element, to be accounted for from
the fact that the Jews during the Babylonish captivity imbibed the
principles of the Oriental philosophy. What, therefore, is given by
Hippolytus may have a Judaistic origin.
[474] Schneidewin considers the text here corrupt.
[475] The Abbe Cruice observes that the reference here is to the second
book of the law (Ex. xv. 27), where mention is made of the twelve
fountains of Elim. The Hebrew word (yn) stands for both an eye and a
fountain. Hence the error by the Greek translator.
[476] i.e., a poetic expression, as Cruice remarks, for closing the
seal. (See Job ix. 7.)
[477] Schneidewin refers us to a passage from Berosus, who affirms that
this person was styled Thalatta by the Greeks, Thalath by the
Chaldeans; another denomination being Omorka, or Omoroka, or Marcaia.
The Abbe Cruice, however, sets little value on these names, which,
following the judgment of Scaliger, he pronounces spurious. It is
unnecessary to remind scholars that the authenticity of Berosus has
collapsed under the attacks of modern criticism.
[478] Miller suggests Nephele, Cruice Nebo.
[479] Cruice thinks this may be a figure of the year and of twelve
months.
[480] Miller has Koren.
[481] Or, "air."
[482] Miller reads Mugdone, others Mugdone.
[483] Miller has 'Apraxia.
[484] Miller suggests Bouzuges.
[485] Miller reads Phlegon.
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Chapter X.--The Peratic Heresy Nominally Different from Astrology, But
Really the Same System Allegorized.
It has been easily made evident to all, that the heresy of the Peratae
is altered in name only from the (art) of the astrologers. And the rest
of the books of these (heretics) contain the same method, if it were
agreeable to any one to wade through them all. For, as I said, they
suppose that the causes of the generation of all begotten things are
things unbegotten and superjacent, and that the world with us has been
produced after the mode of emanation, which (world) they denominate
formal. And (they maintain) that all those stars together which are
beheld in the firmament have been causes of the generation of this
world. They have, however, altered the name of these, as one may
perceive from the Proastioi by means of a comparison (of the two
systems). And secondly, according to the same method as that whereby
the world was made from a supernal emanation, they affirm that in this
manner objects here derive from the emanation of the stars their
generation, and corruption, and arrangement. Since, then, astrologers
are acquainted with the horoscope, and meridian, and setting, and the
point opposite the meridian; and since these stars occupy at different
times different positions [486] in space, on account of the perpetual
revolution of the universe, there are (necessarily) at different
periods different declinations towards a centre, and (different)
ascensions to centres. [487] (Now the Peratic heretics), affixing an
allegorical import to this arrangement of the astrologers, delineate
the centre, as it were, a god and monad and lord over universal
generation, whereas the declination (is regarded by them as a power) on
the left, and ascension on the right. When any one, therefore, falling
in with the treatises of these (heretics), finds mention among them of
right or left power, let him recur to the centre, and the declination,
and the ascension (of the Chaldean sages, and) he will clearly observe
that the entire system of these (Peratae) consists of the astrological
doctrine.
__________________________________________________________________
[486] ginomenon; some read kinoumenon, i.e., have different motions.
[487] kentrois: Schneidewin suggests kentron.
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Chapter XI.--Why They Call Themselves Peratae; Their Theory of
Generation Supported by an Appeal to Antiquity; Their Interpretation of
the Exodus of Israel; Their System of "The Serpent;" Deduced by Them
from Scripture; This the Real Import of the Doctrines of the
Astrologers.
They denominate themselves, however, Peratae, imagining that none of
those things existing by generation can escape the determined lot for
those things that derive their existence from generation. For if, says
(the Peratic), anything be altogether begotten, it also perishes, as
also is the opinion of the Sibyl. [488] But we alone, he says, who are
conversant with the necessity of generation, and the paths through
which man has entered into the world, and who have been accurately
instructed (in these matters), we alone are competent to proceed
through and pass beyond destruction. [489] But water, he says, is
destruction; nor did the world, he says, perish by any other thing
quicker than by water. Water, however, is that which rolls around among
the Proastioi, (and) they assert (it to be) Cronus. For such a power,
he says, is of the colour of water; and this power, he says--that is,
Cronus--none of those things existent by generation can escape. For
Cronus is a cause to every generation, in regard of succumbing under
destruction, and there could not exist (an instance of) generation in
which Cronus does not interfere. This, he says, is what the poets also
affirm, and what even appals the gods:--
"For know, he says, this earth and spacious heaven above,
And Styx' flooded water, which is the oath
That greatest is, and dreaded most by gods of happy life."
And not only, he says, do the poets make this statement, but already
also the very wisest men among the Greeks. And Heraclitus is even one
of these, employing the following words: "For to souls water becomes
death." This death, (the Peratic) says, seizes the Egyptians in the Red
Sea, along with their chariots. All, however, who are ignorant (of
this fact), he says, are Egyptians. And this, they assert, is the
departure from Egypt, (that is,) from the body. For they suppose little
Egypt to be body, and that it crosses the Red Sea--that is, the water
of corruption, which is Cronus--and that it reaches a place beyond the
Red Sea, that is, generation; and that it comes into the wilderness,
that is, that it attains a condition independent of generation, where
there exist promiscuously all the gods of destruction and the God of
salvation.
Now, he says, the stars are the gods of destruction, which impose upon
existent things the necessity of alterable generation. These, he says,
Moses denominated serpents of the wilderness, which gnaw and utterly
ruin those who imagined that they had crossed the Red Sea. To those,
then, he says, who of the children of Israel were bitten in the
wilderness, Moses exhibited the real and perfect serpent; and they who
believed on this serpent were not bitten in the wilderness, that is,
(were not assailed) by (evil) powers. No one therefore, he says, is
there who is able to save and deliver those that come forth from Egypt,
that is, from the body and from this world, unless alone the serpent
that is perfect and replete with fulness. Upon this (serpent), he says,
he who fixes his hope is not destroyed by the snakes of the wilderness,
that is, by the gods of generation. (This statement) is written, he
says, in a book of Moses. This serpent, he says, is the power that
attended Moses, [490] the rod that was turned into a serpent. The
serpents, however, of the magicians--(that is,) the gods of
destruction--withstood the power of Moses in Egypt, but the rod of
Moses reduced them all to subjection and slew them. This universal
serpent is, he says, the wise discourse of Eve. This, he says, is the
mystery of Edem, this the river of Edem; this the mark that was set
upon Cain, that any one who findeth him might not kill him. This, he
says, [491] is Cain, [492] whose sacrifice [493] the god of this world
did not accept. The gory sacrifice, however, of Abel he approved of;
for the ruler of this world rejoices in (offerings of) blood. This, he
says, is he who appeared in the last days, in form of a man, in the
times of Herod, being born after the likeness of Joseph, who was sold
by the hand of his brethren, to whom alone belonged the coat of many
colours. This, he says, is he who is according to the likeness of
Esau, whose garment--he not being himself present--was blessed; who did
not receive, he says, the benediction uttered by him of enfeebled
vision. [494] He acquired, however, wealth from a source independent of
this, receiving nothing from him whose eyes were dim; and Jacob saw his
countenance, [495] as a man beholds the face of God. In regard of this,
he says, it has been written that "Nebrod was a mighty hunter before
the Lord." [496] And there are, he says, many who closely imitate this
(Nimrod): as numerous are they as the gnawing (serpents) which were
seen in the wilderness by the children of Israel, from which that
perfect serpent which Moses set up delivered those that were bitten.
This, he says, is that which has been declared: "In the same manner as
Moses lifted up the serpent in the wilderness, so also must the Son of
man be lifted up." [497] According to the likeness of this was made in
the desert the brazen serpent which Moses set up. Of this alone, he
says, the image is in heaven, always conspicuous in light.
This, he says, is the great beginning respecting which Scripture has
spoken. Concerning this, he says it has been declared: "In the
beginning was the Word, and the Word was with God, and the Word was
God. This was in the beginning with God, all things were made by Him,
and without Him was not one thing that was made. And what was formed in
Him is life." [498] And in Him, he says, has been formed Eve; (now) Eve
is life. This, however, he says, is Eve, mother of all living, [499]
--a common nature, that is, of gods, angels, immortals, mortals,
irrational creatures, (and) rational ones. For, he says, the expression
"all" he uttered of all (existences). And if the eyes of any, he says,
are blessed, this one, looking upward on the firmament, will behold at
the mighty summit [500] of heaven the beauteous image of the serpent,
turning itself, and becoming an originating principle of every (species
of) motion to all things that are being produced. He will (thereby)
know that without him nothing consists, either of things in heaven, or
things on earth. or things under the earth. Not night, not moon, not
fruits, not generation, not wealth, not sustenance, not anything at all
of existent things, is without his guidance. In regard of this, he
says, is the great wonder which is beheld in the firmament by those who
are able to observe it. For, he says, at this top of his head, a fact
which is more incredible than all things to those who are ignorant,
"are setting and rising mingled one with other." This it is in regard
of which ignorance is in the habit of affirming: in heaven
"Draco revolves, marvel mighty of monster dread." [501]
And on both sides of him have been placed Corona and Lyra; and above,
near the top itself of the head, is visible the piteous man
"Engonasis,"
"Holding the right foot's end of Draco fierce." [502]
And at the back of Engonasis is an imperfect serpent, with both hands
tightly secured by Anguitenens, and being hindered from touching Corona
that lies beside the perfect serpent.
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[488] See Oracula Sibyllina Fragm., ii. ver. 1.
[489] perasai; hence their name Peratics, i.e., Transcendentalists.
Bunsen considers, however, that such a derivation as this was not the
true one (see note 1, p. 60), but merely an after-thought. The title of
one of the Peratic treatises, as altered by Bunsen from Hoi proasteioi
heos aitheros into Hoi Peratai heos aitheros, i.e., "the Transcendental
Etherians," would agree with their subsequent assumption of this title.
[Bunsen, i. p. 37.]
[490] Ex. iv. 2-4, 17; vii. 9-13.
[491] Or, "they say."
[492] Gen. iv. 15.
[493] Gen. iv. 5.
[494] Gen. xxvii. 1.
[495] Gen. xxxiii. 10.
[496] Gen. x. 9.
[497] John iii. 14, 15.
[498] John i. 1-4.
[499] The Abbe Cruise thinks that Hippolytus is here quoting from the
Gospel of Eve (see Epiph., Haer., xxvi. 2).
[500] akra: this is a conjectural reading instead of arche.
[501] Aratus, Phaenom., v. 62.
[502] Ibid., v. 46.
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Chapter XII.--Compendious Statement of the Doctrines of the Peratae.
This is the diversified wisdom of the Peratic heresy, which it is
difficult to declare in its entirety, so intricate is it on account of
its seeming to consist of the astrological art. As far forth, then, as
this is possible, we shall briefly explain the whole force of this
(heresy). In order, however, that we may by a compendious statement
elucidate the entire doctrine of these persons, it appears expedient to
subjoin the following observations. According to them, the universe is
Father, Son, (and) Matter; (but) each of these three has endless
capacities in itself. Intermediate, then, between the Matter and the
Father sits the Son, the Word, the Serpent, always being in motion
towards the unmoved Father, and (towards) Matter itself in motion. And
at one time he is turned towards the Father, and receives the powers
into his own person; but at another time takes up these powers, and is
turned towards Matter. And Matter, (though) devoid of attribute, and
being unfashioned, moulds (into itself) forms from the Son which the
Son moulded from the Father.
But the Son derives shape from the Father after a mode ineffable, and
unspeakable, and unchangeable; (that is,) in such a manner as Moses
says that the colours of the conceived (kine) flowed from the rods
[503] which were fixed in the drinking-troughs. And in like manner,
again, that capacities flowed also from the Son into Matter, similarly
to the power in reference to conception which came from the rods upon
the conceived (kine). And the difference of colours, and the
dissimilarity which flowed from the rods through the waters upon the
sheep, is, he says, the difference of corruptible and incorruptible
generation. As, however, one who paints from nature, though he takes
nothing away from animals, transfers by his pencil all forms to the
canvas; so the Son, by a power which belongs to himself, transfers
paternal marks from the Father into Matter. All the paternal marks are
here, and there are not any more. For if any one, he says, of those
(beings) which are here will have strength to perceive that he is a
paternal mark transferred hither from above, (and that he is)
incarnate--just as by the conception resulting from the rod a something
white is produced,--he is of the same substance altogether with the
Father in heaven, and returns thither. If, however, he may not happen
upon this doctrine, neither will he understand the necessity of
generation, just as an abortion born at night will perish at night.
When, therefore, he says, the Saviour observes, "your Father which is
in heaven," [504] he alludes to that one from whom the Son deriving his
characteristics has transferred them hither. When, however, (Jesus)
remarks, "Your father is a murderer from the beginning," [505] he
alludes to the Ruler and Demiurge of matter, who, appropriating the
marks delivered from the Son, generated him here who from the beginning
was a murderer, for his work causes corruption and death.
No one, then, he says, can be saved or return (into heaven) without the
Son, and the Son is the Serpent. For as he brought down from above the
paternal marks, so again he carries up from thence those marks roused
from a dormant condition and rendered paternal characteristics,
substantial ones from the unsubstantial Being, transferring them hither
from thence. This, he says, is what is spoken: "I am the door." [506]
And he transfers (those marks), he says, [507] to those who close the
eyelid, as the naphtha drawing the fire in every direction towards
itself; nay rather, as the magnet (attracting) the iron and not
anything else, or just as the backbone of the sea falcon, the gold and
nothing else, or as the chaff is led by the amber. In this manner, he
says, is the portrayed, perfect, and consubstantial genus drawn again
from the world by the Serpent; nor does he (attract) anything else, as
it has been sent down by him. For a proof of this, they adduce the
anatomy [508] of the brain, assimilating, from the fact of its
immobility, the brain itself to the Father, and the cerebellum to the
Son, because of its being moved and being of the form of (the head of)
a serpent. And they allege that this (cerebellum), by an ineffable and
inscrutable process, attracts through the pineal gland the spiritual
and life-giving substance emanating from the vaulted chamber [509] (in
which the brain is embedded). And on receiving this, the cerebellum in
an ineffable manner imparts the ideas, just as the Son does, to matter;
or, in other words, the seeds and the genera of the things produced
according to the flesh flow along into the spinal marrow. Employing
this exemplar, (the heretics) seem to adroitly introduce their secret
mysteries, which are delivered in silence. Now it would be impious for
us to declare these; yet it is easy to form an idea of them, by reason
of the many statements that have been made.
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[503] Gen. xxx. 37-39.
[504] Matt. vii. 11.
[505] John viii. 44.
[506] John x. 7.
[507] There is a hiatus here. Miller, who also suggests diapherei
instead of metapherei supplies the deficiency as translated above. The
Abbe Cruice fills up the hiatus by words taken from a somewhat similar
passage in the third chapter of book viii., but the obscurity still
remains. Miller thinks there is a reference to Isa. vi. 10.
[508] This theory has been previously alluded to by Hippolytus in the
last chapter of book iv.
[509] kamariou: some would read makariou ["the dome of thought, the
palace of the soul"].
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Chapter XIII.--The Peratic Heresy Not Generally Known.
But since I consider that I have plainly explained the Peratic heresy,
and by many (arguments) have rendered evident (a system that hitherto)
has always escaped notice, and is altogether [510] a tissue of fable,
and one that disguises its own peculiar venom, it seems expedient to
advance no further statement beyond those already put forward; for the
opinions propounded by (the heretics) themselves are sufficient for
their own condemnation.
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[510] pantapasi: some read panta pasi. Cruice suggests pasin
epititheimenen, i.e., one that plots against all.
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Chapter XIV.--The System of the Sethians; Their Triad of Infinite
Principles; Their Heresy Explained; Their Interpretation of the
Incarnation.
Let us then see what the Sithians [511] affirm. To these it appears
that there are three definite principles of the universe, and that each
of these principles possesses infinite powers. And when they speak of
powers [512] let him that heareth take into account that they make this
statement. Everything whatsoever you discern by an act of intelligence,
or also omit (to discern) as not being understood, this by nature is
fitted to become each of the principles, as in the human soul every art
whatsoever which is made the subject of instruction. Just for instance,
he says, this child will be a musician, having waited the requisite
time for (acquiring a knowledge of) the harp; or a geometrician,
(having previously undergone the necessary study for acquiring a
knowledge) of geometry; (or) a grammarian, (after having sufficiently
studied) grammar; (or) a workman, (having acquired a practical
acquaintance) with a handicraftsman's business; and to one brought into
contact with the rest of the arts a similar occurrence will take place.
Now of principles, he says, the substances are light and darkness; and
of these, spirit is intermediate without admixture. The spirit,
however, is that which has its appointed place in the midst of darkness
which is below, and light which is above. It is not spirit as a current
of wind, or some gentle breeze that can be felt; but, as it were, some
odour of ointment or of incense formed out of a compound. (It is) a
subtle power, that insinuates itself by means of some impulsive quality
in a fragrance, which is inconceivable and better than could be
expressed by words. Since, however, light is above and darkness below,
and spirit is intermediate in such a way as stated between these; and
since light is so constituted, that, like a ray of the sun, it shines
from above upon the underlying darkness; and again, since the fragrance
of the spirit, holding an intermediate place, is extended and carried
in every direction, as in the case of incense-offerings placed upon
fire, we detect the fragrance that is being wafted in every direction:
when, I say, there is a power of this description belonging unto the
principles which are classified under three divisions, the power of
spirit and light simultaneously exists in the darkness that is situated
underneath them. But the darkness is a terrible water, into which light
is absorbed and translated into a nature of the same description with
spirit. The darkness, however, is not devoid of intelligence, but
altogether reflective, and is conscious that, where the light has been
abstracted from the darkness, the darkness remains isolated, invisible,
obscure, impotent, inoperative, (and) feeble. Wherefore it is
constrained, by all its reflection and understanding, to collect into
itself the lustre and scintillation of light with the fragrance of the
spirit. And it is possible to behold an image of the nature of these in
the human countenance; for instance, the pupil of the eye, dark from
the subjacent humours, (but) illuminated with spirit. As, then, the
darkness seeks after the splendour, that it may keep in bondage the
spark, and may have perceptive power, so the light and spirit seek
after the power that belongs to themselves, and strive to uprear, and
towards each other to carry up their intermingled powers into the dark
and formidable water lying underneath.
But all the powers of the three originating principles, which are as
regards number indefinitely infinite, are each according to its own
substance reflective and intelligent, unnumbered in multitude. And
since what are reflective and intelligent are numberless in multitude,
while they continue by themselves, they are all at rest. If, however,
power approaches power, the dissimilarity of (what is set in)
juxtaposition produces a certain motion and energy, which are formed
from the motion resulting from the concourse effected by the
juxtaposition of the coalescing powers. For the concourse of the
powers ensues, just like any mark of a seal [513] that is impressed by
means of the concourse correspondingly with (the seal) which prints the
figure on the substances that are brought up (into contact with it).
Since, therefore, the powers of the three principles are infinite in
number, and from infinite powers (arise) infinite concourses, images of
infinite seals are necessarily produced. These images, therefore, are
the forms of the different sorts of animals. From the first great
concourse, then, of the three principles, ensues a certain great form,
a seal of heaven and earth. The heaven and the earth have a figure
similar to the womb, having a navel in the midst; and if, he says, any
one is desirous of bringing this figure under the organ of vision, let
him artfully scrutinize the pregnant womb of whatsoever animal he
wishes, and he will discover an image of the heaven and the earth, and
of the things which in the midst of all are unalterably situated
underneath.
(And so it is, that the first great concourse of the three principles)
has produced such a figure of heaven and earth as is similar to a womb
after the first coition. But, again, in the midst of the heaven and the
earth have been generated infinite concourses of powers. And each
concourse did not effect and fashion anything else than a seal of
heaven and earth similar to a womb. But, again, in the earth, from the
infinite seals are produced infinite crowds of various animals. But
into all this infinity of the different animals under heaven is
diffused and distributed, along with the light, the fragrance of the
Spirit from above. From the water, therefore, has been produced a
first-begotten originating principle, viz., wind, (which is) violent
and boisterous, and a cause of all generation. For producing a sort of
ferment in the waters, (the wind) uplifts waves out of the waters; and
the motion [514] of the waves, just as when some impulsive power of
pregnancy is the origin of the production of a man or mind, [515] is
caused when (the ocean), excited by the impulsive power of spirit, is
propelled forward. When, however, this wave that has been raised out of
the water by the wind, and rendered pregnant in its nature, has within
itself obtained the power, possessed by the female, of generation, it
holds together the light scattered from above along with the fragrance
of the spirit--that is, mind moulded in the different species. And this
(light) is a perfect God, who from the unbegotten radiance above, and
from the spirit, is borne down into human nature as into a temple, by
the impulsive power of Nature, and by the motion of wind. And it is
produced from water being commingled [516] and blended with bodies as
if it were a salt [517] of existent things, and a light of darkness.
And it struggles to be released from bodies, and is not able to find
liberation and an egress for itself. For a very diminutive spark, a
severed splinter from above like the ray of a star, has been mingled in
the much compounded waters of many (existences), [518] as, says he,
(David) remarks in a psalm. [519] Every thought, then, and solicitude
actuating the supernal light is as to how and in what manner mind may
be liberated, by the death of the depraved and dark body, from the
Father that is below, which is the wind that with noise [520] and
tumult uplifted the waves, and who generated a perfect mind his own
Son; not, however, being his peculiar (offspring) substantially. For he
was a ray (sent down) from above, from that perfect light, (and) was
overpowered in the dark, [521] and formidable, and bitter, and defiled
water; and he is a luminous spirit borne down over the water. [522]
When, therefore, the waves that have been upreared from the waters have
received within themselves the power of generation possessed by
females, they contain, as a certain womb, in different species, the
infused radiance, so as that it is visible in the case of all animals.
[523] But the wind, at the same time fierce and formidable, [524]
whirling along, is, in respect of its hissing sound, like a serpent.
[525]
First, then, from the wind--that is, from the serpent--has resulted the
originating principle of generation in the manner declared, all things
having simultaneously received the principle of generation. After,
then, the light and the spirit had been received, he says, into the
polluted and baneful (and) disordered womb, the serpent--the wind of
the darkness, the first-begotten of the waters--enters within and
produces man, and the impure womb neither loves nor recognises any
other form. The perfect Word of supernal light being therefore
assimilated (in form) to the beast, (that is,) the serpent, entered
into the defiled womb, having deceived (the womb) through the
similitude of the beast itself, in order that (the Word) may loose the
chains that encircle the perfect mind which has been begotten amidst
impurity of womb by the primal offspring of water, (namely,) serpent,
wind, (and) beast. [526] This, he says, is the form of the servant,
[527] and this the necessity of the Word of God coming down into the
womb of a virgin. But he says it is not sufficient that the Perfect
Man, the Word, has entered into the womb of a virgin, and loosed the
pangs [528] which were in that darkness. Nay, more than this was
requisite; for after his entrance [529] into the foul mysteries of the
womb, he was washed, and drank of the cup of life-giving bubbling
water. [530] And it was altogether needful that he should drink who was
about to strip off the servile form, and assume celestial raiment.
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[511] This is the form in which the name occurs in Hippolytus, but the
correct one is Sethians. As regards this sect, see Irenaeus, Contr.
Haeres., i. 30; Tertullian, Praescript., c. lxvii.; Theodoret, Haeret.
Fabul., i. 14; Epiphanius, Advers. Haeres., c. xxviii., xxxvii., and
xxxix.; Augustine, De Haeret., c. xix.; Josephus, Antiq. Judaic., i. 2;
Suidas on the word "Seth."
[512] For dunameis ...logizestho, Bernays reads dunatai...logizesthai:
"While these make (such) assertions, he is able to calculate," etc.
[513] Or, "form of a seal."
[514] Or, "production."
[515] This is Cruice's mode of supplying the hiatus. Miller has "man or
ox."
[516] Or, "concealed."
[517] halas ton genomenon: Miller reads alalon
[518] The hiatus, as filled up by Miller, is adopted above. The Abbe
Cruice suggests the following emendation: "For there has been
intermingled a certain very diminutive spark from the light
(subsisting) along with the supernal fragrance, from the spirit
producing, like a ray, composition in things dissolved, and dissolution
in things compounded."
[519] Ps. xxix. 3.
[520] bromo: some read brasmo, i.e., agitation, literally a boiling up.
[521] skoteino: some read skolo (which is of similar import), crooked,
i.e., involved, obscure.
[522] Or, "the light."
[523] A hiatus occurs here. The deficiency is supplied by Cruice from
previous statements of Hippolytus, and is adopted above.
[524] Or, "strong."
[525] This passage is obscure. The translation above follows
Schneidewin and Cruice. Miller's text would seem capable of this
meaning: "The wind, simultaneously fierce and formidable, is whirled
along like a trailing serpent supplied with wings." His text is, to
surmati ophei paraplesios pterotos, but suggests pteroto; hos apo
[526] Schneidewin has a full stop after "wind," and begins the next
sentence with theriou (beast).
[527] Phil. ii. 7.
[528] Acts ii. 24.
[529] Miller would read meta ta...exelthon, "after the foul mysteries
of the womb he went forth," etc.
[530] John iv. 7-14. For piein some read poiein, "a course which he
must pursue who," etc.
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Chapter XV.--The Sethians Support Their Doctrines by an Allegorical
Interpretation of Scripture; Their System Really Derived from Natural
Philosophers and from the Orphic Rites; Adopt the Homeric Cosmogony.
These are the statements which the patrons [531] of the Sethian
doctrines make, as far as it is possible to declare in a few words.
Their system, however, is made up (of tenets) from natural
(philosophers), and of expressions uttered in reference to different
other subjects; and transferring (the sense of) these to the Eternal
[532] Logos, they explain them as we have declared. But they assert
likewise that Moses confirms their doctrine when he says, "Darkness,
and mist, and tempest." These, (the Sethian) says, are the three
principles (of our system); or when he states that three were born in
paradise--Adam, Eve, the serpent; or when he speaks of three (persons,
namely) Cain, Abel, Seth; and again of three (others)--Shem, Ham, [533]
Japheth; or when he mentions three patriarchs--Abraham, Isaac, Jacob;
or when he speaks of the existence of three days before sun and moon;
or when he mentions three laws--prohibitory, permissive, and
adjudicatory of punishment. Now, a prohibitory law is as follows: "Of
every tree that is in paradise thou mayest freely eat; but of the tree
of the knowledge of good and evil thou mayest not eat." [534] But in
the passage, "Come forth from thy land and from thy kindred, and hither
into a land which I shall show thee," [535] this law, he says, is
permissive; for one who is so disposed may depart, and one who is not
so disposed may remain. But a law adjudicatory of punishment is that
which makes the following declaration: "Thou shalt not commit adultery,
thou shalt not kill, thou shalt not steal;" [536] for a penalty is
awarded to each of these acts of wickedness.
The entire system of their doctrine, however, is (derived) from [537]
the ancient theologians Musaeus, and Linus, and Orpheus, [538] who
elucidates especially the ceremonies of initiation, as well as the
mysteries themselves. For their doctrine concerning the womb is also
the tenet of Orpheus; and the (idea of the) navel, [539] which is
harmony, [540] is (to be found) with the same symbolism attached to it
in the Bacchanalian orgies of Orpheus. But prior to the observance of
the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine,
and Bacchus in Eleusis, these orgies have been celebrated and handed
down to men in Phlium of Attica. [541] For antecedent to the Eleusinian
mysteries, there are (enacted) in Phlium the orgies [542] of her
denominated the "Great (Mother)." There is, however, a portico in this
(city), and on the portico is inscribed a representation, (visible) up
to the present day, of all the words which are spoken (on such
occasions). Many, then, of the words inscribed upon that portico are
those respecting which Plutarch institutes discussions in his ten books
against [543] Empedocles. And in the greater [544] number of these
books is also drawn the representation of a certain aged man,
grey-haired, winged, [545] having his pudendum erectum, pursuing a
retreating woman of azure colour. [546] And over the aged man is the
inscription "phaos ruentes," and over the woman "pereephicola." [547]
But "phaos ruentes" [548] appears to be the light (which exists),
according to the doctrine of the Sethians, and "phicola" the darkish
water; while the space in the midst of these seems to be a harmony
constituted from the spirit that is placed between. The name, however,
of "phaos ruentes" manifests, as they allege, the flow from above of
the light downwards. Wherefore one may reasonably assert that the
Sethians celebrate rites among themselves, very closely bordering upon
those orgies of the "Great (Mother" which are observed among) the
Phliasians. And the poet likewise seems to bear his testimony to this
triple division, when he remarks, "And all things have been triply
divided, and everything obtains its (proper) distinction;" [549] that
is, each member of the threefold division has obtained (a particular)
capacity. But now, as regards the tenet that the subjacent water below,
which is dark, ought, because the light has set (over it), to convey
upwards and receive the spark borne down from (the light) itself; in
the assertion of this tenet, I say, the all-wise Sethians appear to
derive (their opinion) from Homer:--
"By earth I sware, and yon broad Heaven above,
And Stygian stream beneath, the weightiest oath
Of solemn power, to bind the blessed gods." [550]
That is, according to Homer, the gods suppose water to be loathsome and
horrible. Now, similar to this is the doctrine of the Sethians, which
affirms (water) to be formidable to the mind. [551]
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[531] prostatai. This is a military expression applied to those placed
in the foremost ranks of a battalion of soldiers; but it was also
employed in civil affairs, to designate, for instance at Athens, those
who protected the metoikoi (aliens), and others without the rights of
citizenship. Prostates was the Roman Patronus.
[532] Or, "their own peculiar."
[533] It is written Cham in the text.
[534] Gen. ii. 16, 17.
[535] Gen. xii. 1.
[536] Ex. xx. 13-15; Deut. v. 17-19.
[537] hupo, Miller.
[538] These belong to the legendary period of Greek philosophy.
Musaeus flourished among the Athenians, Linus among the Thebans, and
Orpheus among the Thracians. They weaved their physical theories into
crude theological systems, which subsequently suggested the cosmogony
and theogony of Hesiod. See the translator's Treatise on Metaphysics,
chap. ii. pp. 33, 34.
[539] ouphalos: some read with greater probability phallos, which means
the figure, generally wooden, of a membrum virile. This harmonizes with
what Hippolytus has already mentioned respecting Osiris. A figure of
this description was carried in solemn procession in the orgies of
Bacchus as a symbol of the generative power of nature. The worship of
the Lingam among the Hindoos is of the same description.
[540] harmonia (Schneidewin). Cruise reads andreia (manliness), which
agrees with phallos (see preceding note). For phallos Schneidewin reads
omphalos (navel).
[541] "Of Achaia" (Meinekius, Vindic. Strab., p. 242).
[542] The reading in Miller is obviously incorrect, viz., legomene
megalegoria, for which he suggests megale heorte. Several other
emendations have been proposed, but they scarcely differ from the
rendering given above, which is coincident with what may be learned of
these mysteries from other sources.
[543] pros, or it might be rendered "respecting." A reference, however,
to the catalogue of Empedocles' works, given by Fabricius (t. v. p.
160), shows that for pros we should read eis.
[544] pleiosi: Miller would read puleosi. i.e., gateways.
[545] Or petrotos, intended for petrodes, "made of stone." [A winged
phallus was worn by the women of Pompeii as an ornament, for which
Christian women substituted a cross. See vol. iii., this series, p.
104.]
[546] kuanoeide: some read kunoeide, i.e., like a dog.
[547] Some read Persephone (Proserpine) Phlya.
[548] For "phaos ruentes" some read "Phanes rueis," which is the
expression found in the Orphic hymn (see Cruice's note).
[549] Iliad, xv. 189. (See the passage from Hesiod given at the end of
book i. of The Refutation.)
[550] Iliad, xv. 36-38 (Lord Derby's translation); Odyssey, v. 185-187.
[551] Miller reasonably proposes for to noi the reading stoicheio n,
"which affirms water to be a formidable element."
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Chapter XVI.--The Sethian Theory Concerning "Mixture" And
"Composition;" Application of It to Christ; Illustration from the Well
of Ampa.
These, and other assertions similar to these, are made (by the
Sethians) in their interminable commentaries. They, however, persuade
their disciples to become conversant with the theory respecting
composition and mixture. But this theory has formed a subject of
meditation to many, but (among others) also to Andronicus the
Peripatetic. The Sethians, then, affirm that the theory concerning
composition and mixture is constituted according to the following
method: The luminous ray from above is intermingled, and the very
diminutive spark is delicately blended in the dark waters beneath; and
(both of these) become united, and are formed into one compound mass,
just as a single savour (results) from the mixture of many
incense-offerings in the fire, and (just as) an adept, by having a test
in an acute sense of smell, ought to be able from the single odour of
the incense to distinguish accurately each (ingredient) of the
incense-offerings that have been mingled in the fire,--whether, for
example, storax, and myrrh, and frankincense, or whatever other
(ingredient) may be mixed (in the incense). They, however, employ also
other examples, saying both that brass is mixed with gold, and that
some art has been discovered which separates the brass from the gold.
And, in like manner, if tin or brass, or any substance homogeneous with
it, be discovered mixed with silver, these likewise, by some art
superior to that of mixing, are distinguished. But already some one
also distinguishes water mingled with wine. [552] So, say they, though
all things are commingled, they are capable of being separated. Nay,
but, he says, derive the same lesson from the case of animals. For when
the animal is dead, each of its parts is separated; and when
dissolution takes place, the animal in this way vanishes. This is, he
says, what has been spoken: "I came not to send peace on the earth, but
a sword," [553] --that is, the division and separation of the things
that have been commingled. For each of the things that have been
commingled is separated and divided when it reaches its proper place.
For as there is one place of mixture for all animals, so also has there
been established one (locality) of separation. And, he says, no one is
aware of this (place), save we alone that have been born again,
spiritual, not carnal, whose citizenship is in heaven above.
In this manner insinuating themselves, they corrupt their pupils,
partly by misusing the words spoken (by themselves), while they
wickedly pervert, to serve any purpose they wish, what has been
admirably said (in Scripture); and partly by concealing their nefarious
conduct, by means of whatever comparisons they please. All these
things, then, he says, that have been commingled, possess, as has been
declared, their own particular place, and hurry towards their own
peculiar (substances), as iron towards the magnet, and the chaff to the
vicinity of amber, and the gold to the spur [554] of the sea falcon. In
like manner, the ray [555] of light which has been commingled with the
water, having obtained from discipline and instruction its own proper
locality, hastens towards the Logos that comes from above in servile
form; and along with the Logos exists as a logos in that place where
the Logos is still: (the light, I say, hastens to the Logos with
greater speed) than the iron towards the magnet.
And that these things, he says, are so, and that all things that have
been commingled are separated in their proper places, learn. There is
among the Persians in a city Ampa, [556] near the river Tigris, a well;
and near the well, at the top, has been constructed a certain
reservoir, supplied with three outlets; and when one pumps from this
well, and draws off some of its contents in a vessel, what is thus
pumped out of the well, whatever it is at all, he pours into the
reservoir hard by. And when what is thus infused reaches the outlets,
and when what is taken up (out of each outlet) in a single vessel is
examined, a separation is observed to have taken place. And in the
first of the outlets is exhibited a concretion of salt, and in the
second of asphalt, and in the third of oil; and the oil is black, just
as, he says, Herodotus [557] also narrates, and it yields a heavy
smell, and the Persians call this "rhadinace." The similitude of the
well is, say the Sethians, more sufficient for the demonstration of
their proposition than all the statements that have been previously
made.
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[552] hudor memigmenon oino diakrinei: Miller's text is hudor
memigmenon ainodia krene, which is obviously corrupt. His emendation of
the passage may be translated thus: "And now some one observes water
from a wayside fountain, mixed, so they say; and even though all things
be intermingled, a separation is effected."
[553] Matt. x. 34.
[554] kentro. In other passages the word kerkis is used, i.e., the
backbone.
[555] Or, "power."
[556] Or, "Ama."
[557] Herodotus, vi. 119.
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Chapter XVII.--The Sethian Doctrines to Be Learned from the "Paraphrase
of Seth."
The opinion of the Sethians appears to us to have been sufficiently
elucidated. If, however, any one is desirous of learning the entire
doctrine according to them, let him read a book inscribed Paraphrase of
Seth; for all their secret tenets he will find deposited there. But
since we have explained the opinions entertained by the Sethians, let
us see also what are the doctrines advanced by Justinus.
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Chapter XVIII.--The System of Justinus Antiscriptural and Essentially
Pagan.
Justinus [558] was entirely opposed to the teaching of the holy
Scriptures, and moreover to the written or oral teaching of the blessed
evangelists, according as the Logos was accustomed to instruct His
disciples, saying, "Go not into the way of the Gentiles;" [559] and
this signifies that they should not attend to the futile doctrine of
the Gentiles. This (heretic) endeavours to lead on his hearers into an
acknowledgment of prodigies detailed by the Gentiles, and of doctrines
inculcated by them. And he narrates, word for word, legendary accounts
prevalent among the Greeks, and does not previously teach or deliver
his perfect mystery, unless he has bound his dupe by an oath. Then he
brings forward (these) fables for the purpose of persuasion, in order
that they who are conversant with the incalculable trifling of these
books may have some consolation in the details of these legends. Thus
it happens as when in like manner one making a long journey deems it
expedient, on having fallen in with an inn, to take repose. And so it
is that, when once more they are induced to turn towards studying the
diffuse doctrine of these lectures, they may not abhor them while they,
undergoing instruction unnecessarily prolix, rush stupified into the
transgression devised by (Justinus); and previously he binds his
followers with horrible oaths, neither to publish nor abjure these
doctrines, and forces upon them an acknowledgment (of their truth). And
in this manner he delivers the mysteries impiously discovered by
himself, partly, according to the statements previously made, availing
himself of the Hellenic legends, and partly of those pretended books
which, to some extent, bear a resemblance to the foresaid heresies. For
all, forced together by one spirit, are drawn into one profound abyss
of pollution, inculcating the same tenets, and detailing the same
legends, each after a different method. All those, however, style
themselves Gnostics in this peculiar sense, that they alone themselves
have imbibed the marvellous knowledge of the Perfect and Good (Being).
__________________________________________________________________
[558] What Hippolytus here states respecting Justinus is quite new. No
mention occurs of this heretic in ecclesiastical history. It is
evident, however, that, like Simon Magus, he was contemporary with St.
Peter and St. Paul. Justinus, however, and the Ophitic sect to which he
belonged, are assigned by Hippolytus and Irenaeus a prior position as
regards the order of their appearance to the system of Simon, or its
offshoot Valentinianism. The Ophites engrafted Phrygian Judaism, and
the Valentinians Gentilism, upon Christianity; the former not rejecting
the speculations and mysteries of Asiatic paganism, and the latter
availing themselves of the cabalistic corruptions of Judaism. The
Judaistic element soon became prominent in successive phases of
Valentinianism, which produced a fusion of the sects of the old
Gnostics and of Simon. Hippolytus, however, now places the Ophitic sect
before us prior to its amalgamation with Valentinianism. Here, for the
first time, we have an authentic delineation of the primitive Ophites.
This is of great value. [See Irenaeus, vol. i., this series, p. 354;
also Bunsen (on Baur), vol. i. p. 42.]
[559] Matt. x. 5.
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Chapter XIX.--The Justinian Heresy Unfolded in the "Book of Baruch."
But swear, says Justinus, if you wish to know "what eye hath not seen,
and ear hath not heard, and the things which have not entered into the
heart;" [560] that is, if you wish to know Him who is good above all,
Him who is more exalted, (swear) that you will preserve the secrets (of
the Justinian) discipline, as intended to be kept silent. For also our
Father, on beholding the Good One, and on being initiated with Him,
preserved the mysteries respecting which silence is enjoined, and
sware, as it has been written, "The Lord sware, and will not repent."
[561] Having, then, in this way set the seal to these tenets, he seeks
to inveigle (his followers) with more legends, (which are detailed)
through a greater number of books; and so he conducts (his readers) to
the Good One, consummating the initiated (by admitting them into) the
unspeakable Mysteries. [562] In order, however, that we may not wade
through more of their volumes, we shall illustrate the ineffable
Mysteries (of Justinus) from one book of his, inasmuch as, according to
his supposition, it is (a work) of high repute. Now this volume is
inscribed Baruch; and one fabulous account out of many which is
explained by (Justinus) in this (volume), we shall point out, inasmuch
as it is to be found in Herodotus. But after imparting a different
shape to this (account), he explains it to his pupils as if it were
something novel, being under the impression that the entire arrangement
of his doctrine (springs) out of it.
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[560] Isa. lxiv. 4; 1 Cor. ii. 9.
[561] Ps. cx. 4; Heb. vii. 21.
[562] Or, "the rest of the Mysteries."
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Chapter XX.--The Cosmogony of Justinus an Allegorical Explanation of
Herodotus' Legend of Hercules.
Herodotus, [563] then, asserts that Hercules, when driving the oxen of
Geryon from Erytheia, [564] came into Scythia, and that, being wearied
with travelling, he retired into some desert spot and slept for a short
time. But while he slumbered his horse disappeared, seated on which he
had performed his lengthened journey. On being aroused from repose, he,
however, instituted a diligent search through the desert, endeavouring
to discover his horse. And though he is unsuccessful in his search
after the horse, he yet finds in the desert a certain damsel, half of
whose form was that of woman, and proceeded to question her if she had
seen the horse anywhere. The girl, however, replies that she had seen
(the animal), but that she would not show him unless Hercules
previously would come along with her for the purpose of sexual
intercourse. Now Herodotus informs us that her upper parts as far as
the groin were those of a virgin, but that everything below the body
after the groin presented some horrible appearance of a snake. In
anxiety, however, for the discovery of his horse, Hercules complies
with the monster's request; for he knew her (carnally), and made her
pregnant. And he foretold, after coition, that she had by him in her
womb three children at the same time, who were destined to become
illustrious. And he ordered that she, on bringing forth, should impose
on the children as soon as born the following names: Agathyrsus,
Gelonus, and Scytha. And as the reward of this (favour) receiving his
horse from the beast-like damsel, he went on his way, taking with him
the cattle also. But after these (details), Herodotus has a protracted
account; adieu, however, to it for the present. [565] But what the
opinions are of Justinus, who transfers this legend into (his account
of) the generation of the universe, we shall explain.
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[563] Herodotus, iv. 8-10.
[564] Erytheia (Eretheia) was the island which Geryon inhabited.
Miller's text has 'Eruthas (i.e., sc. Thalasses), "the Red Sea." This,
however, is a mistake.
[565] Some read ton noun, which has been properly altered into to nun,
as translated above.
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Chapter XXI.--Justinus' Triad of Principles; His Angelography Founded
on This Triad; His Explanation of the Birth, Life, and Death of Our
Lord.
This (heresiarch) makes the following statement. There are three
unbegotten principles of the universe, two male (and) one female. Of
the male (principles), however, a certain one, is denominated good, and
it alone is called after this manner, and possesses a power of
prescience concerning the universe. But the other is father [566] of
all begotten things, devoid of prescience, [567] and invisible. And the
female (principle) is devoid of prescience, passionate, two-minded,
[568] two-bodied, in every respect answering (the description of) the
girl in the legend of Herodotus, as far as the groin a virgin, and (in)
the parts below (resembling) a snake, as Justinus says. But this girl
is styled Edem and Israel. And these principles of the universe are, he
says, roots and fountains from which existing things have been
produced, but that there was not anything else. The Father, then, who
is devoid of prescience, beholding that half-woman Edem, passed into a
concupiscent desire for her. But this Father, he says, is called
Elohim. Not less did Edem also long for Elohim, and the mutual passion
brought them together into the one nuptial couch of love. [569] And
from such an intercourse the Father generates out of Edem unto himself
twelve angels. And the names of the angels begotten by the Father are
these: Michael, Amen, [570] Baruch, Gabriel, Esaddaeus....And of the
maternal angels which Edem brought forth, the names in like manner have
been subjoined, and they are as follows: Babel, [571] Achamoth, Naas,
Bel, Belias, Satan, Sael, Adonaeus, Leviathan, [572] Pharao,
Carcamenos, (and) Lathen.
Of these twenty-four angels the paternal ones are associated with the
Father, and do all things according to His will; and the maternal
(angels are associated with) Edem the Mother. And the multitude of all
these angels together is Paradise, he says, concerning which Moses
speaks: "God planted a garden in Eden towards the east," [573] that is,
towards the face of Edem, that Edem might behold the garden--that is,
the angels--continually. Allegorically the angels are styled trees of
this garden, and the tree of life is the third of the paternal
angels--Baruch. And the tree of the knowledge of good and evil is the
third of the maternal angels--Naas. For so, [574] says (Justinus), one
ought to interpret the words of Moses, observing, "Moses said these
things disguisedly, from the fact that all do not attain the truth."
And, he says, Paradise being formed from the conjugal joy of Elohim and
Edem, the angels of Elohim receiving from the most beauteous earth,
that is, not from the portion of Edem resembling a monster, but from
the parts above the groin of human shape, and gentle--in aspect,--make
man out of the earth. But out of the parts resembling a monster are
produced wild beasts, and the rest of the animal creation. They made
man, therefore, as a symbol of the unity and love (subsisting) between
them; and they depute their own powers unto him, Edem the soul, but
Elohim the spirit. And the man Adam is produced as some actual seal and
memento of love, and as an everlasting emblem of the marriage of Edem
and Elohim. And in like manner also Eve was produced, he says, as Moses
has described, an image and emblem (as well as) a seal, to be preserved
for ever, of Edem. And in like manner also a soul was deposited in
Eve,--an image--from Edem, but a spirit from Elohim. And there were
given to them commandments, "Be fruitful, and multiply, and replenish
the earth," [575] that is, Edem; for so he wishes that it had been
written. For the entire of the power belonging unto herself, Edem
conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from
imitation of that primary marriage up to this day, women bring a dowry
to their husbands, complying with a certain divine and paternal law
that came into existence on the part of Edem towards Elohim.
And when all things were created as has been described by Moses--both
heaven and earth, and the things therein [576] --the twelve angels of
the Mother were divided into four principles, and each fourth part of
them is called a river--Phison, and Gehon, and Tigris, and Euphrates,
as, he says, Moses states. These twelve angels, being mutually
connected, go about into four parts, and manage the world, holding from
Edem a sort of viceregal [577] authority over the world. But they do
not always continue in the same places, but move around as if in a
circular dance, changing place after place, and at set times and
intervals retiring to the localities subject to themselves. And when
Phison holds sway over places, famine, distress, and affliction prevail
in that part of the earth, for the battalion of these angels is
niggardly. In like manner also there belong to each part of the four,
according to the power and nature of each, evil times and hosts of
diseases. And continually, according to the dominion [578] of each
fourth part, this stream of evil, just (like a current) of rivers,
careers, according to the will of Edem, uninterruptedly around the
world. And from some cause of this description has arisen the necessity
of evil.
When Elohim had prepared and created the world as a result from joint
pleasure, He wished to ascend up to the elevated parts of heaven, and
to see that not anything of what pertained to the creation laboured
under deficiency. And He took His Own angels with Him, for His nature
was to mount aloft, leaving Edem below: [579] for inasmuch as she was
earth, she was not disposed to follow upward her spouse. Elohim, then,
coming to the highest part of heaven above, and beholding a light
superior to that which He Himself had created, exclaimed, "Open me the
gates, that entering in I may acknowledge the Lord; for I considered
Myself to be Lord." [580] A voice was returned to Him from the light,
saying, "This is the gate of the Lord: through this the righteous enter
in." [581] And immediately the gate was opened, and the Father, without
the angels, entered, (advancing) towards the Good One, and beheld "what
eye hath not seen, and ear hath not heard, and what hath not entered
into the heart of man to (conceive)." [582] Then the Good One says to
him, "Sit thou on my right hand." [583] And the Father says to the Good
One, "Permit me, Lord, to overturn the world which I have made, for my
spirit is bound to men. [584] And I wish to receive it back (from
them." Then the Good One replies to him, "No evil canst thou do while
thou art with me, for both thou and Edem made the world as a result of
conjugal joy. Permit Edem, then, to hold possession of the world as
long as she wishes; but do you remain with me." Then Edem, knowing that
she had been deserted by Elohim, was seized with grief, and placed
beside herself her own angels. And she adorned herself after a comely
fashion, if by any means Elohim, passing into concupiscent desire,
might descend (from heaven) to her.
When, however, Elohim, overpowered by the Good One, no longer descended
to Edem, Edem commanded Babel, which is Venus, to cause adulteries and
dissolutions of marriages among men. (And she adopted this expedient)
in order that, as she had been divorced from Elohim, so also the spirit
of Elohim, which is in men, being wrong with sorrow, might be punished
by such separations, and might undergo precisely the sufferings which
(were being endured by) the deserted Edem. And Edem gives great power
to her third angel, Naas, that by every species of punishment she might
chasten the spirit of Elohim which is in men, in order that Elohim,
through the spirit, might be punished for having deserted his spouse,
in violation of the agreements entered into between them. Elohim the
father, seeing these things, sends forth Baruch, the third angel among
his own, to succour the spirit that is in all men. [585] Baruch then
coming, stood in the midst of the angels of Edem, that is, in the midst
of paradise--for paradise is the angels, in the midst of whom he
stood,--and issued to the man the following injunction: "Of every tree
that is in paradise thou mayest freely eat, but thou mayest not eat of
the tree of the knowledge of good and evil," [586] which is Naas. Now
the meaning is, that he should obey the rest of the eleven angels of
Edem, for the eleven possess passions, but are not guilty of
transgression. Naas, however, has committed sin, for he went in unto
Eve, deceiving her, and debauched her; and (such an act as) this is a
violation of law. He, however, likewise went in unto Adam, and had
unnatural intercourse with him; and this is itself also a piece of
turpitude, whence have arisen adultery and sodomy.
Henceforward vice and virtue were prevalent among men, arising from a
single source--that of the Father. For the Father having ascended to
the Good One, points out from time to time the way to those desirous of
ascending (to him likewise). After having, however, departed from Edem,
he caused an originating principle of evil for the spirit of the Father
that is in men. [587] Baruch therefore was despatched to Moses, and
through him spoke to the children of Israel, that they might be
converted unto the Good One. But the third angel (Naas), by the soul
which came from Edem upon Moses, as also upon all men, obscured the
precepts of Baruch, and caused his own peculiar injunctions to be
hearkened unto. For this reason the soul is arrayed against the spirit,
and the spirit against the soul. [588] For the soul is Edem, but the
spirit Elohim, and each of these exists in all men, both females and
males. Again, after these (occurrences), Baruch was sent to the
Prophets, that through the Prophets the spirit that dwelleth in men
[589] might hear (words of warning), and might avoid Edem and the
wicked fiction, just as the Father had fled from Elohim. In like manner
also--by the prophets [590] --Naas, by a similar device, through the
soul [591] that dwells in man, along with the spirit of the Father,
enticed away the prophets, and all (of them) were allured after him,
and did not follow the words of Baruch, which Elohim enjoined.
Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent
him to quell the twelve angels of Edem, and release the Father from the
twelve angels, those wicked ones of the creation. These are the twelve
conflicts of Hercules which Hercules underwent, in order, from first to
last, viz., Lion, and Hydra, and Boar, and the others successively. For
they say that these are the names (of them) among the Gentiles, and
they have been derived with altered denominations from the energy of
the maternal angels. When he seemed to have vanquished his antagonists,
Omphale--now she is Babel or Venus--clings to him and entices away
Hercules, and divests him of his power, viz., the commands of Baruch
which Elohim issued. And in place (of this power, Babel) envelopes him
in her own peculiar robe, that is, in the power of Edem, who is the
power below; and in this way the prophecy of Hercules remained
unfulfilled, and his works.
Finally, however, in the days of Herod the king, Baruch is despatched,
being sent down once more by Elohim; and coming to Nazareth, he found
Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep.
And he announces to him all things from the beginning, whatsoever had
been done by Edem and Elohim, and whatsoever would be likely to take
place hereafter, and spoke the following words: "All the prophets
anterior to you have been enticed. Put forth an effort, therefore,
Jesus, Son of man, not to be allured, but preach this word unto men,
and carry back tidings to them of things pertaining to the Father, and
things pertaining to the Good One, and ascend to the Good One, and sit
there with Elohim, Father of us all." And Jesus was obedient unto the
angel, saying that, "I shall do all things, Lord," and proceeded to
preach. Naas therefore wished to entice this one also. (Jesus,
however, was not disposed to listen to his overtures [592] ), for he
remained faithful to Baruch. Therefore Naas, being inflamed with anger
because he was not able to seduce him, caused him to be crucified. He,
however, leaving the body of Edem on the (accursed) tree, ascended to
the Good One; saying, however, to Edem, "Woman, thou retainest thy
son," [593] that is, the natural and the earthly man. But (Jesus)
himself commending his spirit into the hands of the Father, ascended to
the Good One. Now the Good One is Priapus, (and) he it is who
antecedently caused the production of everything that exists. On this
account he is styled Priapus, because he previously fashioned all
things (according to his own design). For this reason, he says, in
every temple is placed his statue, which is revered by every creature;
and (there are images of him) in the highways, carrying over his head
ripened fruits, that is, the produce of the creation, of which he is
the cause, having in the first instance formed, (according to His own
design), the creation, when as yet it had no existence. When,
therefore, he says, you hear men asserting that the swan went in unto
Leda, and begat a child from her, (learn that) the swan is Elohim, and
Leda Edem. And when people allege that an eagle went in unto Ganymede,
(know that) the eagle is Naas, and Ganymede Adam. And when they assert
that gold (in a shower) went in unto Danae and begat a child from her,
(recollect that) the gold is Elohim, and Danae is Edem. And similarly,
in the same manner adducing all accounts of this description, which
correspond with (the nature of) legends, they pursue the work of
instruction. When, therefore, the prophet says, "Hearken, O heaven, and
give ear, O earth; the Lord hath spoken," he means by heaven,
(Justinus) says, the spirit which is in man from Elohim; and by earth,
the soul which is in man along with the spirit; and by Lord, Baruch;
and by Israel, Edem, for Israel as well as Edem is called the spouse of
Elohim. "Israel," he says, "did not know me (Elohim); for had he known
me, that I am with the Good One, he would not have punished through
paternal ignorance the spirit which is in men."
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[566] Or, "mother."
[567] kai agnostos, "and unknown," is added in Cruice's and
Schneidewin's text, as this word occurs in Hippolytus' epitome of
Justinus' heresy in book x. of The Refutation.
[568] dignomos: some read agnomon, i.e., devoid of judgment.
[569] eunen: some read eunoian, i.e., goodwill, but this seems
pleonastic where philias precedes.
[570] See Rev. iii. 14. [Bunsen, i. 39.]
[571] Or, "Babelachamos," or "Babel, Achamos."
[572] Or, "Kaviathan."
[573] Gen. ii. 8.
[574] Or, "this one."
[575] Gen. i. 28.
[576] en aute: some read en arche, i.e., in the beginning.
[577] satrapiken. The common reading astrapiken is obviously corrupt.
[578] Or, "mixture."
[579] kato: some read katoge, i.e., katogaios, earthly; some
katopheres, with a downward tendency.
[580] Ps. cxvii. 19.
[581] Ps. cxviii. 20.
[582] Isa. lxiv. 4; 1 Cor. ii. 9.
[583] Ps. cx. 1.
[584] Or, "the heavens."
[585] anthropois pasin. 'Elthon. Some read: anthropois. Palin elthon.
[586] Gen. ii. 16, 17.
[587] Or, "in heaven."
[588] Gal. v. 17.
[589] Or, "in heaven."
[590] These words are superfluous here, and are repeated from the
preceding sentence by mistake.
[591] psuches: some read euches, i.e., prayer.
[592] Miller conjectures that the parenthetical words should be added
to the text.
[593] John xix. 26.
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Chapter XXII.--Oath Used by the Justinian Heretics; The Book of Baruch;
The Repertory of Their System.
Hence [594] also, in the first book inscribed "Baruch," has been
written the oath which they compel those to swear who are about to hear
these mysteries, and be initiated with the Good One. [595] And this
oath, (Justinus) says, our Father Elohim sware when He was beside the
Good One, and having sworn He did not repent (of the oath), respecting
which, he says, it has been written, "The Lord sware, and will not
repent." [596] Now the oath is couched in these [597] terms: "I swear
by that Good One who is above all, to guard these mysteries, and to
divulge them to no one, and not to relapse from the Good One to the
creature." And when he has sworn this oath, he goes on to the Good One,
and beholds "whatever things eye hath not seen, and ear hath not heard,
and which have not entered into the heart of man;" [598] and he drinks
from life-giving water, which is to them, as they suppose, a bath,
[599] a fountain of life-giving, bubbling water. [600] For there has
been a separation made between water and water; and there is water,
that below the firmament of the wicked creation, in which earthly and
animal men are washed; and there is life-giving water, (that) above the
firmament, [601] of the Good One, in which spiritual (and) living men
are washed; and in this Elohim washed Himself. and having washed did
not repent. And when, he says, the prophet affirms, "Take unto yourself
a wife of whoredom, since the earth has abandoned itself to
fornication, (departing) from (following) after the Lord;" [602] that
is, Edem (departs) from Elohim. (Now) in these words, he says, the
prophet clearly declares the entire mystery, and is not hearkened unto
by reason of the wicked machinations of Naas. According to that same
manner, they deliver other prophetical passages in a similar spirit of
interpretation throughout numerous books. The volume, however,
inscribed "Baruch," is pre-eminently to them the one in which the
reader [603] will ascertain the entire explanation of their legendary
system (to be contained). Beloved, though I have encountered many
heresies, yet with no wicked (heresiarch) worse than this (Justinus)
has it been my lot to meet. But, in truth, (the followers of Justinus)
ought to imitate [604] the example of his Hercules, and to cleanse, as
the saying is, the cattle-shed of Augias, or rather I should say, a
ditch, [605] into which, as soon as the adherents of this (heresiarch)
have fallen, they can never be cleansed; nay, they will not be able
even to raise their heads.
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[594] enteuthen: this word stands at the end of the last chapter in the
text of Miller, who suspects that there is here some hiatus. In this
opinion the Abbe Cruice concurs. Schneidewin, however, transfers
enteuthen to the beginning of this chapter as above.
[595] para to agatho: or rather, we should expect, into a knowledge of
the Good One.
[596] Ps. cx. 4; Heb. vii. 21.
[597] ouutos: some read houtos.
[598] 1 Cor. ii. 9.
[599] loutron: the ecclesiastical use of this word makes it stand for
baptism.
[600] John iv. 14.
[601] Gen. i. 6, 7.
[602] Hos. i. 2.
[603] entuchon: some read eutuchon, i.e., one who is fortunate enough
to meet with the book.
[604] Literally "ought, according to his Hercules, by imitating," etc.
[605] amaran. This word means a trench or channel in a field, for the
purpose either of irrigation or drainage. Schneidewin and Cruice render
it by the Latin Sentinam, an expression applied, for example, to bilge
water.
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Chapter XXIII.--Subsequent Heresies Deducible from the System of
Justinus.
Since, then, we have explained the attempts (at a system) of the
pseudo-gnostic Justinus, it appears likewise expedient in the following
books to elucidate the opinions put forward in heresies following (in
the way of consequence upon the doctrines of Justinus), and to leave
not a single one of these (speculators) unrefuted. Our refutation will
be accomplished by adducing the assertions made by them; such (at least
of their statements) as are sufficient for making a public example (of
these heretics). (And we shall attain our purpose), even though there
should only be condemned [606] the secret and ineffable (mysteries)
practised amongst them, into which, silly mortals that they are,
scarcely (even) with considerable labour are they initiated. Let us
then see what also Simon affirms.
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[606] ekretheie, i.e., ekritheie: some read ekkritheie, which might be
rendered, "even though, (for the purpose of holding these heretics up
to public shame,) there should be made a selection only," etc.
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Book VI.
------------------------
Contents.
The following are the contents of the sixth book of the Refutation of
all Heresies:--
What the opinions are that are attempted (to be established) by Simon,
and that his doctrine derives its force from the (lucubrations) of
magicians and poets.
What are the opinions propounded by Valentinus, and that his system is
not constructed out of the Scriptures, but out of the Platonic and
Pythagorean tenets.
And what are the opinions of Secundus, and Ptolemaeus, and Heracleon,
as persons also who themselves advanced the same doctrines as the
philosophers among the Greeks, but enunciated them in different
phraseology.
And what are the suppositions put forward by Marcus and Colarbasus, and
that some of them devoted their attention to magical arts and the
Pythagorean numbers.
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Chapter I. [607] --The Ophites the Progenitors of Subsequent Heresies.
Whatever opinions, then, were entertained by those who derived the
first principles (of their doctrine) from the serpent, and in process
of time [608] deliberately [609] brought forward into public notice
their tenets, we have explained in the book preceding this, (and) which
is the fifth of the Refutation of Heresies. But now also I shall not be
silent as regards the opinions of (heresiarchs) who follow these
(Ophites in succession); nay, not one (speculation) will I leave
unrefuted, if it is possible to remember all (their tenets), and the
secret orgies of these (heretics) which one may fairly style
orgies,--for they who propagate such audacious opinions are not far
distant from the anger (of God),--that I may avail myself of the
assistance of etymology.
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[607] [Presuming that all who are disposed to study this work will turn
to Dr. Bunsen's first volume (Hippol.), I have not thought it wise to
load these pages with references to his interesting reviewal.]
[608] kata teleiosin ton chronon. This is Bunsen's emendation. The
textual reading is meiosin.
[609] hekousios: Bunsen suggests anosios, i.e., profanely.
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Chapter II.--Simon Magus.
It seems, then, expedient likewise to explain now the opinions of
Simon, [610] a native of Gitta, a village of Samaria; and we shall also
prove that his successors, taking a starting-point from him, have
endeavoured (to establish) similar opinions under a change of name.
This Simon being an adept in sorceries, both making a mockery of many,
partly according to the art of Thrasymedes, in the manner in which we
have explained above, [611] and partly also by the assistance of demons
perpetrating his villany, attempted to deify himself. (But) the man was
a (mere) cheat, and full of folly, and the Apostles reproved him in the
Acts. [612] With much greater wisdom and moderation than Simon, did
Apsethus the Libyan, inflamed with a similar wish, endeavour to have
himself considered a god in Libya. And inasmuch as his legendary system
does not present any wide divergence from the inordinate desire of that
silly Simon, it seems expedient to furnish an explanation of it, as one
worthy of the attempt made by this man.
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[610] See Irenaeus, Haeres., i. 19, 20; Tertullian, Praescript., c.
xlvi.; Epiphanius, Haeres., xxi.; Theodoret, Haeret. Fab., i. 1; St.
Augustine, De Haeres., 1. See the apology of Justin Martyr (vol. i.,
this series, p. 171), who says, "There was a Samaritan, Simon, a native
of the village called Gitto, who, in the reign of Claudius Caesar, and
in your royal city of Rome, did mighty acts of magic, by virtue of the
art of the devils operating in him." Simon's history and opinions are
treated of largely in the Recognitions of Clement. See vol. iii. of the
Edinburgh series, pp. 156-271; [vol. viii. of this series].
[611] In book iv. of The Refutation.
[612] Acts viii. 9-24.
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Chapter III.--Story of Apsethus the Libyan.
Apsethus [613] the Libyan inordinately longed to become a god; but
when, after repeated intrigues, he altogether failed to accomplish his
desire, he nevertheless wished to appear to have become a god; and he
did at all events appear, as time wore on, to have in reality become a
god. For the foolish Libyans were accustomed to sacrifice unto him as
to some divine power, supposing that they were yielding credence to a
voice that came down from above, from heaven. For, collecting into one
and the same cage a great number of birds,--parrots,--he shut them up.
Now there are very many parrots throughout Libya, and very distinctly
these imitate the human voice. This man, having for a time nourished
the birds, was in the habit of teaching them to say, "Apsethus is a
god." After, however, the birds had practised this for a long period,
and were accustomed to the utterance of that which he thought, when
said, would make it supposed that Apsethus was a god, then, opening the
habitation (of the birds), he let forth the parrots, each in a
different direction. While the birds, however, were on the wing, their
sound went out into all Libya, and the expressions of these reached as
far as the Hellenic country. And thus the Libyans, being astonished at
the voice of the birds, and not perceiving the knavery perpetrated by
Apsethus, held Apsethus to be a god. Some one, however, of the Greeks,
by accurate examination, perceiving the trick of the supposed god, by
means of those same parrots not only refutes, but also utterly
destroys, that boastful and tiresome fellow. Now the Greek, by
confining many of the parrots, taught them anew to say, "Apsethus,
having caged us, compelled us to say, Apsethus is a god." But having
heard of the recantation of the parrots, the Libyans, coming together,
all unanimously decided on burning Apsethus.
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[613] Miller refers us to Apostolius' Proverb., s.v. psaphon.
Schneidewin remarks that Maximus Tyrius relates almost a similar story
concerning one Psapho, a Libyan, in his Dissert. (xxxv.), and that
Apostolius extracted this account and inserted it in his Cent., xviii.
p. 730, ed. Leutsch, mentioning at the same time a similar narrative
from AElian's Hist., xiv. 30. See Justin., xxi. 4, and Pliny, Nat.
Hist., viii. 16.
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Chapter IV.--Simon's Forced Interpretation of Scripture; Plagiarizes
from Heraclitus and Aristotle; Simon's System of Sensible and
Intelligible Existences.
In this way we must think concerning Simon the magician, so that we may
compare him unto the Libyan, far sooner than unto Him who, though made
man, [614] was in reality God. If, however, the assertion of this
likeness is in itself accurate, and the sorcerer was the subject of a
passion similar to Apsethus, let us endeavour to teach anew the parrots
of Simon, that Christ, who stood, stands, and will stand, (that is,
was, is, and is to come,) was not Simon. But (Jesus) was man, offspring
of the seed of a woman, born of blood and the will of the flesh, as
also the rest (of humanity). And that these things are so, we shall
easily prove as the discussion proceeds.
Now Simon, both foolishly and knavishly paraphrasing the law of Moses,
makes his statements (in the manner following): For when Moses asserts
that "God is a burning and consuming fire," [615] taking what is said
by Moses not in its correct sense, he affirms that fire is the
originating principle of the universe. (But Simon) does not consider
what the statement is which is made, namely, that it is not that God is
a fire, but a burning and consuming fire, (thereby) not only putting a
violent sense upon the actual law of Moses, but even plagiarizing from
Heraclitus the Obscure. And Simon denominates the originating principle
of the universe an indefinite power, expressing himself thus: "This is
the treatise of a revelation of (the) voice and name (recognisable) by
means of intellectual apprehension of the Great Indefinite Power.
Wherefore it will be sealed, (and) kept secret, (and) hid, (and) will
repose in the habitation, at the foundation of which lies the root of
all things." And he asserts that this man who is born of blood is (the
aforesaid) habitation, and that in him resides an indefinite power,
which he affirms to be the root of the universe.
Now the indefinite power which is fire, constitutes, according to
Simon, not any uncompounded (essence, in conformity with the opinion of
those who) assert that the four elements are simple, and who have
(therefore) likewise imagined that fire, (which is one of the four,) is
simple. But (this is far from being the case): for there is, (he
maintains,) a certain twofold nature of fire; [616] and of this twofold
(nature) he denominates one part a something secret, and another a
something manifest, and that the secret are hidden in the manifest
portions of the fire, and that the manifest portions of the fire derive
their being from its secret (portions). This, however, is what
Aristotle denominates by (the expressions) "potentiality" and "energy,"
or (what) Plato (styles) "intelligible" and "sensible." And the
manifest portion of the fire comprises all things in itself, whatsoever
any one might discern, or even whatever objects of the visible creation
[617] he may happen to overlook. But the entire secret (portion of the
fire) which one may discern is cognised by intellect, and evades the
power of the senses; or one fails to observe it, from want of a
capacity for that particular sort of perception. In general, however,
inasmuch as all existing things fall under the categories, namely, of
what are objects of Sense, and what are objects of Intellect, and as
for the denomination of these (Simon) employs the terms secret and
manifest; it may, (I say, in general,) be affirmed that the fire, (I
mean) the super-celestial (fire), is a treasure, as it were a large
tree, just such a one as in a dream was seen by Nabuchodonosor, [618]
out of which all flesh is nourished. And the manifest portion of the
fire he regards as the stem, the branches, the leaves, (and) the
external rind which overlaps them. All these (appendages), he says, of
the Great Tree being kindled, are made to disappear by reason of the
blaze of the all-devouring fire. The fruit, however, of the tree, when
it is fully grown, and has received its own form, is deposited in a
granary, not (flung) into the fire. For, he says, the fruit has been
produced for the purpose of being laid in the storehouse, whereas the
chaff that it may be delivered over to the fire. [619] (Now the chaff)
is stem, (and is) generated not for its own sake, but for that of the
fruit.
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[614] The text here is corrupt. The above is Miller's emendation.
Cruice's reading may thus be rendered: "So that far sooner we may
compare him unto the Libyan, who was a mere man, and not the true God."
[615] Deut. iv. 24.
[616] The Abbe Cruice considers that Theodoret has made use of this
passage. (See Haeret. Fab., i. 1.)
[617] Or, ton aoraton, the invisible one.
[618] Dan. iv. 10-12.
[619] Matt. iii. 12; Luke iii. 17.
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Chapter V.--Simon Appeals to Scripture in Support of His System.
And this, he says, is what has been written in Scripture: "For the
vineyard of the Lord of Sabaoth is the house of Israel, and the man of
Judah is His beloved plant." If, however, the man of Judah (is) the
beloved plant, it has been proved, he says, that there is not any other
tree but that man. But concerning the secretion and dissolution of this
(tree), Scripture, he says, has spoken sufficiently. And as regards
instruction for those who have been fashioned after the image (of him),
that statement is enough which is made (in Scripture), that "all flesh
is grass, and all the glory of flesh, as it were, a flower of grass.
The grass withereth, and its flower falleth; but the word of the Lord
abideth for ever." [620] The word of the Lord, he says, is that word
which is produced in the mouth, and (is) a Logos, but nowhere else
exists there a place of generation.
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[620] 1 Pet. i. 24.
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Chapter VI.--Simon's System Expounded in the Work, Great Announcement;
Follows Empedocles.
Now, to express myself briefly, inasmuch as the fire is of this
description, according to Simon, and since all things are visible and
invisible, (and) in like manner resonant and not resonant, numerable
and not subjects of numeration; he denominates in the Great
Announcement a perfect intelligible (entity), after such a mode, that
each of those things which, existing indefinitely, may be infinitely
comprehended, both speaks, and understands, and acts in such a manner
as Empedocles [621] speaks of:--
"For earth, indeed, by earth we see, and water by water,
And air divine by air, and fire fierce by fire,
And love by love, and also strife by gloomy strife."
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[621] Emped., ed. Karst. v. 324.
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Chapter VII.--Simon's System of a Threefold Emanation by Pairs.
For, he says, he is in the habit of considering that all these portions
of the fire, both visible and invisible, are possessed of perception
and a share of intelligence. [622] The world, therefore, that which is
generated, was produced from the unbegotten fire. It began, however, to
exist, he says, according to the following manner. He who was begotten
from the principle of that fire took six roots, and those primary ones,
of the originating principle of generation. And, he says that the
roots were made from the fire in pairs, which roots he terms "Mind" and
"Intelligence," "Voice" and "Name," "Ratiocination" and "Reflection."
And that in these six roots resides simultaneously the entire
indefinite power potentially, (however) not actually. And this
indefinite power, he says, is he who stood, stands, and will stand.
Wherefore, whensoever he may be made into an image, inasmuch as he
exists in the six powers, he will exist (there) substantially,
potentially, quantitively, (and) completely. (And he will be a power)
one and the same with the unbegotten and indefinite power, and not
labouring under any greater deficiency than that unbegotten and
unalterable (and) indefinite power. If, however, he may continue only
potentially in the six powers, and has not been formed into an image,
he vanishes, he says, and is destroyed in such a way as the grammatical
or geometrical capacity in man's soul. For when the capacity takes unto
itself an art, a light of existent things is produced; but when (the
capacity) does not take unto itself (an art), unskilfulness and
ignorance are the results; and just as when (the power) was
non-existent, it perishes along with the expiring man.
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[622] nomatos aisan: Miller has gnomen isen, which yields but little
sense.
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Chapter VIII.--Further Progression of This Threefold Emanation;
Co-Existence with the Double Triad of a Seventh Existence.
And of those six powers, [623] and of the seventh which co-exists with
them, the first pair, Mind and Intelligence, he calls Heaven and Earth.
And that one of these, being of male sex, beholds from above and takes
care of his partner, but that the earth receives below the rational
fruits, akin to the earth, which are borne down from the heaven. On
this account, he says, the Logos, frequently looking towards the things
that are being generated from Mind and Intelligence, that is, from
Heaven and Earth, exclaims, "Hear, O heaven, and give ear, O earth,
because the Lord has spoken. I have brought forth children, and exalted
them; and these have rejected me." Now, he who utters these words, he
says, is the seventh power--he who stood, stands, and will stand; for
he himself is cause of those beauteous objects of creation which Moses
commended, and said that they were very good. But Voice and Name (the
second of the three pairs) are Sun and Moon; and Ratiocination and
Reflection (the third of the three pairs) are Air and Water. And in all
these is intermingled and blended, as I have declared, the great, the
indefinite, the (self-) existing power.
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[623] These powers are thus arranged: 1. Mind and Intelligence: termed
also,--1. Heaven and Earth. 2. Voice and Name: termed also,--2. Sun and
Moon. 3. Ratiocination and Reflection: termed also,--3. Air and Water.
__________________________________________________________________
Chapter IX.--Simon's Interpretation of the Mosaic Hexaemeron; His
Allegorical Representation of Paradise.
When, therefore, Moses has spoken of "the six days in which God made
heaven and earth, and rested on the seventh from all His works," [624]
Simon, in a manner already specified, giving (these and other passages
of Scripture) a different application (from the one intended by the
holy writers), deifies himself. When, therefore, (the followers of
Simon) affirm that there are three days begotten before sun and moon,
they speak enigmatically of Mind and Intelligence, that is, Heaven and
Earth, and of the seventh power, (I mean) the indefinite one. For these
three powers are produced antecedent to all the rest. But when they
say, "He begot me prior to all the Ages," [625] such statements, he
says, are alleged to hold good concerning the seventh power. Now this
seventh power, which was a power existing in the indefinite power,
which was produced prior to all the Ages, this is, he says, the seventh
power, respecting which Moses utters the following words: "And the
Spirit of God was wafted over [626] the water;" that is, says (the
Simonian), the Spirit which contains all things in itself, and is an
image of the indefinite power about which Simon speaks,--"an image from
an incorruptible form, that alone reduces all things into order." For
this power that is wafted over the water, being begotten, he says, from
an incorruptible form alone, reduces all things into order. When,
therefore, according to these (heretics), there ensued some such
arrangement, and (one) similar (to it) of the world, the Deity, he
says, proceeded to form man, taking clay from the earth. And He formed
him not uncompounded, but twofold, according to (His own) image and
likeness. [627] Now the image is the Spirit that is wafted over the
water; and whosoever is not fashioned into a figure of this, will
perish with the world, inasmuch as he continues only potentially, and
does exist actually. This, he says, is what has been spoken, "that we
should not be condemned with the world." [628] If one, however, be made
into the figure of (the Spirit), and be generated from an indivisible
point, as it has been written in the Announcement, (such a one, albeit)
small, will become great. But what is great will continue unto infinite
and unalterable duration, as being that which no longer is subject to
the conditions of a generated entity.
How then, he says, and in what manner, does God form man? In Paradise;
for so it seems to him. Grant Paradise, he says, to be the womb; and
that this is a true (assumption) the Scripture will teach, when it
utters the words, "I am He who forms thee in thy mother's womb." [629]
For this also he wishes to have been written so. Moses, he says,
resorting to allegory, has declared Paradise to be the womb, if we
ought to rely on his statement. If, however, God forms man in his
mother's womb--that is, in Paradise--as I have affirmed, let Paradise
be the womb, and Edem the after-birth, [630] "a river flowing forth
from Edem, for the purpose of irrigating Paradise," [631] (meaning by
this) the navel. This navel, he says, is separated into four
principles; for on either side of the navel are situated two arteries,
channels of spirit, and two veins, channels of blood. But when, he
says, the umbilical vessels [632] proceed forth from Edem, that is, the
caul in which the foetus is enveloped grows into the (foetus) that is
being formed in the vicinity of the epigastrium,--(now) all in common
denominate this a navel,--these two veins through which the blood
flows, and is conveyed from Edem, the after-birth, to what are styled
the gates of the liver; (these veins, I say,) nourish the foetus. But
the arteries which we have spoken of as being channels of spirit,
embrace the bladder on both sides, around the pelvis, and connect it
with the great artery, called the aorta, in the vicinity of the dorsal
ridge. And in this way the spirit, making its way through the
ventricles to the heart, produces a movement of the foetus. For the
infant that was formed in Paradise neither receives nourishment through
the mouth, nor breathes through the nostrils: for as it lay in the
midst of moisture, at its feet was death, if it attempted to breathe;
for it would (thus) have been drawn away from moisture, and perished
(accordingly). But (one may go further than this); for the entire
(foetus) is bound tightly round by a covering styled the caul, and is
nourished by a navel, and it receives through the (aorta), in the
vicinity of the dorsal ridge, as I have stated, the substance of the
spirit.
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[624] Gen. ii. 2.
[625] Prov. viii. 22-24.
[626] "Brooded over" (see Gen. i. 2).
[627] Gen. ii. 7.
[628] 1 Cor. xi. 32.
[629] Jer. i. 5.
[630] chorion (i.e., locality) is the reading in Miller, which Cruice
ingeniously alters into chorion, the caul in which the foetus is
enclosed, which is called the "after-birth."
[631] Gen. ii. 10.
[632] This rendering follows Cruice, who has succeeded in clearing away
the obscurity of the passage as given in Miller.
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Chapter X.--Simon's Explanation of the First Two Books of Moses.
The river, therefore, he says, which proceeds out of Edem is divided
into four principles, four channels--that is, into four senses,
belonging to the creature that is being born, viz., seeing, smelling,
taste, and touch; for the child formed in Paradise has these senses
only. This, he says, is the law which Moses appointed; and in reference
to this very law, each of his books has been written, as the
inscriptions evince. The first book is Genesis. The inscription of the
book is, he says, sufficient for a knowledge of the universe. For this
is (equivalent in meaning with) generation, (that is,) vision, into
which one section of the river is divided. For the world was seen by
the power of vision. Again, the inscription of the second book is
Exodus. For what has been produced, passing through the Red Sea, must
come into the wilderness,--now they say he calls the Red (Sea)
blood,--and taste bitter water. For bitter, he says, is the water which
is (drunk) after (crossing) the Red Sea; which (water) is a path to be
trodden, that leads (us) to a knowledge in (this) life of (our)
toilsome and bitter lot. Altered, however, by Moses--that is, by the
Logos--that bitter (water) becomes sweet. And that this is so we may
hear in common from all who express themselves according to the
(sentiments of the) poets:--
"Dark at the root, like milk, the flower,
Gods call it Moly,' and hard for mortal men
To dig, but power divine is boundless." [633]
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[633] Odyssey, x. 304 et seq. [See Butcher and Lang, p. 163.]
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Chapter XI.--Simon's Explanation of the Three Last Books of the
Pentateuch.
What is spoken by the Gentiles is sufficient for a knowledge of the
universe to those who have ears (capable) of hearing. For whosoever, he
says, has tasted this fruit, is not the only one that is changed by
Circe into a beast; but also, employing the power of such a fruit, he
forms anew and moulds afresh, and re-entices into that primary peculiar
character of theirs, those that already have been altered into beasts.
But a faithful man, and beloved by that sorceress, is, he says,
discovered through that milk-like and divine fruit. In like manner, the
third book is Leviticus, which is smelling, or respiration. For the
entire of that book is (an account) of sacrifices and offerings. Where,
however, there is a sacrifice, a certain savour of the fragrance arises
from the sacrifice through the incense-offerings; and in regard of this
fragrance (the sense of) smelling is a test. Numbers, the fourth of the
books, signifies taste, where the discourse is operative. For, from
the fact of its speaking all things, it is denominated by numerical
arrangement. But Deuteronomy, he says, is written in reference to the
(sense of) touch possessed by the child that is being formed. For as
touch, by seizing the things that are seen by the other senses, sums
them up and ratifies them, testing what is rough, or warm, or clammy,
(or cold); so the fifth book of the law constitutes a summary of the
four books preceding this.
All things, therefore, he says, when unbegotten, are in us potentially,
not actually, as the grammatical or geometrical (art). If, then, one
receives proper instruction and teaching, and (where consequently) what
is bitter will be altered into what is sweet,--that is, the spears into
pruning-hooks, and the swords into plough-shares, [634] --there will
not be chaff and wood begotten for fire, but mature fruit, fully
formed, as I said, equal and similar to the unbegotten and indefinite
power. If, however, a tree continues alone, not producing fruit fully
formed, it is utterly destroyed. For somewhere near, he says, is the
axe (which is laid) at the roots of the tree. Every tree, he says,
which does not produce good fruit, is hewn down and cast into fire.
[635]
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[634] Isa. ii. 4.
[635] Matt. iii. 10; Luke iii. 9.
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Chapter XII.--Fire a Primal Principle, According to Simon.
According to Simon, therefore, there exists that which is blessed and
incorruptible in a latent condition in every one--(that is,)
potentially, not actually; and that this is He who stood, stands, [636]
and is to stand. [637] He has stood above in unbegotten power. He
stands below, when in the stream of waters He was begotten in a
likeness. He is to stand above, beside the blessed indefinite power, if
He be fashioned into an image. For, he says, there are three who have
stood; and except there were three AEons who have stood, the unbegotten
one is not adorned. (Now the unbegotten one) is, according to them,
wafted over the water, and is re-made, according to the similitude (of
an eternal nature), a perfect celestial (being), in no (quality of)
intelligence formed inferior to the unbegotten power: that is what they
say--I and you, one; you, before me; I, that which is after you. This,
he says, is one power divided above (and) below, generating itself,
making itself grow, seeking itself, finding itself, being mother of
itself, father of itself, sister of itself, spouse of itself, daughter
of itself, son of itself, mother, father, a unit, being a root of the
entire circle of existence.
And that, he says, the originating principle of the generation of
things begotten is from fire, he discerns after some such method as the
following. Of all things, (i.e.) of whatsoever there is a generation,
the beginning of the desire of the generation is from fire. Wherefore
the desire after mutable generation is denominated "to be inflamed."
For when the fire is one, it admits of two conversions. For, he says,
blood in the man being both warm and yellow, is converted as a figured
flame into seed; but in the woman this same blood is converted into
milk. And the conversion of the male becomes generation, but the
conversion of the female nourishment for the foetus. This, he says, is
"the flaming sword, which turned to guard the way of the tree of life."
[638] For the blood is converted into seed and milk, and this power
becomes mother and father--father of those things that are in process
of generation, and the augmentation of those things that are being
nourished; (and this power is) without further want, (and)
self-sufficient. And, he says, the tree of life is guarded, as we have
stated, by the brandished flaming sword. And it is the seventh power,
that which (is produced) from itself, (and) which contains all (powers,
and) which reposes in the six powers. For if the flaming sword be not
brandished, that good tree will be destroyed, and perish. If, however,
these be converted into seed and milk, the principle that resides in
these potentially, and is in possession of a proper position, in which
is evolved a principle of souls, (such a principle,) beginning, as it
were, from a very small spark, will be altogether magnified, and will
increase and become a power indefinite (and) unalterable, (equal and
similar) to an unalterable age, which no longer passes into the
indefinite age.
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[636] In the Recognitions of Clement we have this passage: "He (Simon)
wishes himself to be believed to be an exalted power, which is above
God the Creator, and to be thought to be the Christ, and to be called
the standing one" (Ante-Nicene Library, ed. Edinburgh, vol. iii. p.
196).
[637] The expression stans (standing) was used by the scholastics as
applicable to the divine nature. Interpreted in this manner, the words
in the text would be equivalent with "which was, and is, and is to
come" (Rev. i. 8). The Recognitions of Clement explain the term thus:
"He (Simon) uses this name as implying that he can never be dissolved,
asserting that his flesh is so compacted by the power of his divinity,
that it can endure to eternity. Hence, therefore, he is called the
standing one, as though he cannot fall by any corruption" (Ante-Nicene
Library, vol. iii. p. 196). [To be found in vol. viii. of this series,
with the other apocryphal Clementines.]
[638] Gen. iii. 24.
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Chapter XIII.--His Doctrine of Emanation Further Expanded.
Therefore, according to this reasoning, Simon became confessedly a god
to his silly followers, as that Libyan, namely, Apsethus--begotten, no
doubt, and subject to passion, when he may exist potentially, but
devoid of propensions. (And this too, though born from one having
propensions, and uncreated though born) from one that is begotten, when
He may be fashioned into a figure, and, becoming perfect, may come
forth from two of the primary powers, that is, Heaven and Earth. For
Simon expressly speaks of this in the "Revelation" after this manner:
"To you, then, I address the things which I speak, and (to you) I write
what I write. The writing is this: there are two offshoots from all the
AEons, having neither beginning nor end, from one root. And this is a
power, viz., Sige, (who is) invisible (and) incomprehensible. And one
of these (offshoots) appears from above, which constitutes a great
power, (the creative) Mind of the universe, which manages all things,
(and is) a male. The other (offshoot), however, is from below, (and
constitutes) a great Intelligence, and is a female which produces all
things. From whence, ranged in pairs opposite each other, they undergo
conjugal union, and manifest an intermediate interval, namely, an
incomprehensible air, which has neither beginning nor end. But in this
is a father who sustains all things, and nourishes things that have
beginning and end. This is he who stood, stands, and will stand, being
an hermaphrodite power according to the pre-existent indefinite power,
which has neither beginning nor end. Now this (power) exists in
isolation. For Intelligence, (that subsists) in unity, proceeded forth
from this (power), (and) became two. And that (father) was one, for
having in himself this (power) he was isolated, and, however, He was
not primal though pre-existent; but being rendered manifest to himself
from himself, he passed into a state of duality. But neither was he
denominated father before this (power) would style him father. As,
therefore, he himself, bringing forward himself by means of himself,
manifested unto himself his own peculiar intelligence, so also the
intelligence, when it was manifested, did not exercise the function of
creation. But beholding him, she concealed the Father within herself,
that is, the power; and it is an hermaphrodite power, and an
intelligence. And hence it is that they are ranged in pairs, one
opposite the other; for power is in no wise different from
intelligence, inasmuch as they are one. For from those things that are
above is discovered power; and from those below, intelligence. So it
is, therefore, that likewise what is manifested from these, being
unity, is discovered (to be) duality, an hermaphrodite having the
female in itself. This, (therefore,) is Mind (subsisting) in
Intelligence; and these are separable one from the other, (though both
taken together) are one, (and) are discovered in a state of duality."
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Chapter XIV.--Simon Interprets His System by the Mythological
Representation of Helen of Troy; Gives an Account of Himself in
Connection with the Trojan Heroine; Immorality of His Followers;
Simon's View of Christ; The Simonists' Apology for Their Vice.
Simon then, after inventing these (tenets), not only by evil devices
interpreted the writings of Moses in whatever way he wished, but even
the (works) of the poets. [639] For also he fastens an allegorical
meaning on (the story of) the wooden horse and Helen with the torch,
and on very many other (accounts), which he transfers to what relates
to himself and to Intelligence, and (thus) furnishes a fictitious
explanation of them. He said, however, that this (Helen) was the lost
sheep. And she, always abiding among women, confounded the powers in
the world by reason of her surpassing beauty. Whence, likewise, the
Trojan war arose on her account. For in the Helen born at that time
resided this Intelligence; and thus, when all the powers were for
claiming her (for themselves), sedition and war arose, during which
(this chief power) was manifested to nations. And from this
circumstance, without doubt, we may believe that Stesichorus, who had
through (some) verses reviled her, was deprived of the use of his eyes;
and that, again, when he repented and composed recantations, in which
he sung (Helen's) praises, he recovered the power of vision. But the
angels and the powers below--who, he says, created the world--caused
the transference from one body to another of (Helen's soul); and
subsequently she stood on the roof of a house in Tyre, a city of
Phoenicia, and on going down thither (Simon professed to have) found
her. For he stated that, principally for the purpose of searching after
this (woman), he had arrived (in Tyre), in order that he might rescue
her from bondage. And after having thus redeemed her, he was in the
habit of conducting her about with himself, alleging that this (girl)
was the lost sheep, and affirming himself to be the Power above all
things. But the filthy [640] fellow, becoming enamoured of this
miserable woman called Helen, purchased her (as his slave), and enjoyed
her person. [641] He, (however,) was likewise moved with shame towards
his disciples, and concocted this figment.
But, again, those who become followers of this impostor--I mean Simon
the sorcerer--indulge in similar practices, and irrationally allege the
necessity of promiscuous intercourse. They express themselves in the
manner following: "All earth is earth, and there is no difference where
any one sows, provided he does sow." But even they congratulate
themselves on account of this indiscriminate intercourse, asserting
that this is perfect love, and employing the expressions, "holy of
holies," and "sanctify one another." [642] For (they would have us
believe) that they are not overcome by the supposed vice, for that they
have been redeemed. "And (Jesus), by having redeemed Helen in this
way," (Simon says,) "has afforded salvation to men through his own
peculiar intelligence. For inasmuch as the angels, by reason of their
lust for pre-eminence, improperly managed the world, (Jesus Christ)
being transformed, and being assimilated to the rulers and powers and
angels, came for the restoration (of things). And so (it was that
Jesus) appeared as man, when in reality he was not a man. And (so it
was) that likewise he suffered--though not actually undergoing
suffering, but appearing to the Jews to do so [643] --in Judea as Son,'
and in Samaria as Father,' [644] and among the rest of the Gentiles as
Holy Spirit.'" And (Simon alleges) that Jesus tolerated being styled by
whichever name (of the three just mentioned) men might wish to call
him. "And that the prophets, deriving their inspiration from the
world-making angels, uttered predictions (concerning him)." Wherefore,
(Simon said,) that towards these (prophets) those felt no concern up to
the present, who believe on Simon and Helen, and that they do
whatsoever they please, as persons free; for they allege that they are
saved by grace. For that there is no reason for punishment, even though
one shall act wickedly; for such a one is not wicked by nature, but by
enactment. "For the angels who created the world made," he says,
"whatever enactments they pleased," thinking by such (legislative)
words to enslave those who listened to them. But, again, they speak of
a dissolution [645] of the world, for the redemption of his own
particular adherents.
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[639] Homer, for instance (See Epiphanius, Haeres., xxi. 3).
[640] miaros, Bunsen's emendation for psuchros, the reading in Miller
and Schneidewin. Some read psudros, i.e., lying; others pseudochristos,
i.e., counterfeit Christ. Cruice considers Bunsen's emendation
unnecessary, as psuchros may be translated "absurd fellow." The word,
literally meaning cold, is applied in a derived sense to persons who
were heartless,--an import suitable to Hippolytus' meaning.
[641] [See Irenaeus, vol. i. p. 348, and Bunsen's ideas, p. 50 of his
first volume.]
[642] This rendering is according to Bunsen's emendation of the text.
[643] Cruice omits the word dedokekenai, which seems an interpolation.
The above rendering adopts the proposed emendation.
[644] Bunsen thinks that there is an allusion here to the conversation
of our Lord with the woman of Samaria, and if so, that Menander, a
disciple of Simon, and not Simon himself, was the author of The Great
Announcement, as the heretic did not outlive St. Peter and Paul, and
therefore died before the period at which St. John's Gospel was
written.
[645] Miller reads phusin, which makes no sense. The rendering above
follows Bunsen's emendation of the text. [Here it is equally
interesting to the student of our author or of Irenaeus to turn to
Bunsen (p. 51), and to observe his parallels.]
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Chapter XV.--Simon's Disciples Adopt the Mysteries; Simon Meets St.
Peter at Rome; Account of Simon's Closing Years.
The disciples, then, of this (Magus), celebrate magical rites, and
resort to incantations. And (they profess to) transmit both love-spells
and charms, and the demons said to be senders of dreams, for the
purpose of distracting whomsoever they please. But they also employ
those denominated Paredroi. "And they have an image of Simon
(fashioned) into the figure of Jupiter, and (an image) of Helen in the
form of Minerva; and they pay adoration to these." But they call the
one Lord and the other Lady. And if any one amongst them, on seeing the
images of either Simon or Helen, would call them by name, he is cast
off, as being ignorant of the mysteries. This Simon, deceiving many
[646] in Samaria by his sorceries, was reproved by the Apostles, and
was laid under a curse, as it has been written in the Acts. But he
afterwards abjured the faith, and attempted these (aforesaid
practices). And journeying as far as Rome, [647] he fell in with the
Apostles; and to him, deceiving many by his sorceries, Peter offered
repeated opposition. This man, ultimately repairing to...(and) sitting
under a plane tree, continued to give instruction (in his doctrines).
And in truth at last, when conviction was imminent, in case he delayed
longer, he stated that, if he were buried alive, he would rise the
third day. And accordingly, having ordered a trench to be dug by his
disciples, [648] he directed himself to be interred there. They, then,
executed the injunction given; whereas he remained (in that grave)
until this day, for he was not the Christ. This constitutes the
legendary system advanced by Simon, and from this Valentinus derived a
starting-point (for his own doctrine. This doctrine, in point of fact,
was the same with the Simonian, though Valentinus) denominated it under
different titles: for "Nous," and "Aletheia," and "Logos," and "Zoe,"
and "Anthropos," and "Ecclesia," and AEons of Valentinus, are
confessedly the six roots of Simon, viz., "Mind" and "Intelligence,"
"Voice" and "Name," "Ratiocination" and "Reflection." But since it
seems to us that we have sufficiently explained Simon's tissue of
legends, let us see what also Valentinus asserts.
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[646] The Abbe Cruice considers that the statements made by Origen
(Contr. Celsum, lib. i. p. 44, ed. Spenc.), respecting the followers of
Simon in respect of number, militates against Origen's authorship of
The Refutation.
[647] This rendering follows the text of Schneidewin and Cruice. The
Clementine Recognitions (Ante-Nicene Library, ed. Edinb., vol. iii. p.
273) represent Simon Magus as leaving for Rome, and St. Peter resolving
to follow him thither. Miller's text is different and as emended by
him, Hippolytus' account would harmonize with that given in the Acts.
Miller's text may be thus translated: "And having been laid under a
curse, as has been written in the Acts, he subsequently disapproved of
his practices, and made an attempt to journey as far as Rome, but he
fell in with the apostles," etc. The text of Cruice and Schneidewin
seems less forced: while the statement itself--a new witness to this
controverted point in ecclesiastical history concerning St.
Peter--corroborates Hippolytus' authorship of The Refutation.
[648] Justin Martyr mentions, as an instance of the estimation in which
Simon Magus was held among his followers, that a statue was erected to
him at Rome. Bunsen considers that the rejection of this fable of
Justin Martyr's, points to the author of The Refutation being a Roman,
who would therefore, as he shows himself in the case of the statue, be
better informed than the Eastern writer of any event occurring in the
capital of the West. [Bunsen's magisterial decision (p. 53) is very
amusingly characteristic.] Hippolytus' silence is a presumption
against the existence of such a statue, though it is very possible he
might omit to mention it, supposing it to be at Rome. At all events,
the very precise statement of Justin Martyr ought not to be rejected on
slight or conjectural grounds. [See vol. i., this series, pp. 171 ,172,
182, 187, and 193. But our author relies on Irenaeus, same vol., p.
348. Why reject positive testimony?]
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Chapter XVI.--Heresy of Valentinus; Derived from Plato and Pythagoras.
The heresy of Valentinus [649] is certainly, then, connected with the
Pythagorean and Platonic theory. For Plato, in the Timaeus, altogether
derives his impressions from Pythagoras, and therefore Timaeus himself
is his Pythagorean stranger. Wherefore, it appears expedient that we
should commence by reminding (the reader) of a few points of the
Pythagorean and Platonic theory, and that (then we should proceed) to
declare the opinions of Valentinus. [650] For even although in the
books previously finished by us with so much pains, are contained the
opinions advanced by both Pythagoras and Plato, yet at all events I
shall not be acting unreasonably, in now also calling to the
recollection of the reader, by means of an epitome, the principal heads
of the favourite tenets of these (speculators). And this
(recapitulation) will facilitate our knowledge of the doctrines of
Valentinus, by means of a nearer comparison, and by similarity of
composition (of the two systems). For (Pythagoras and Plato) derived
these tenets originally from the Egyptians, and introduced their novel
opinions among the Greeks. But (Valentinus took his opinions) from
these, because, although he has suppressed the truth regarding his
obligations to (the Greek philosophers), and in this way has
endeavoured to construct a doctrine, (as it were,) peculiarly his own,
yet, in point of fact, he has altered the doctrines of those (thinkers)
in names only, and numbers, and has adopted a peculiar terminology (of
his own). Valentinus has formed his definitions by measures, in order
that he may establish an Hellenic heresy, diversified no doubt, but
unstable, and not connected with Christ.
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[649] Valentinus came from Alexandria to Rome during the pontificate of
Hyginus, and established a school there. His desire seems to have been
to remain in communion with Rome, which he did for many years, as
Tertullian informs us. Epiphanius, however, tells that Valentinus,
towards the end of his life, when living in Cyprus, separated entirely
from the Church. Irenaeus, book i.; Tertullian on Valentinus, and chap.
xxx. of his Praescript.; Clemens Alexandrinus, Strom., iv. 13, vi. 6;
Theodoret, Haeret. Fab., i. 7; Epiphanius, Haer., xxxi.; St. Augustine,
Haer., xi.; Philastrius, Hist. Haers., c. viii.; Photius, Biblioth.,
cap. ccxxx.; Clemens Alexandrinus' Epitome of Theodotus (pp. 789-809,
ed. Sylburg). The title is, 'Ek ton Theodotou kai tes anatolikes
kaloumenes didaskalias, kata tous Oualentinou chronous epitomai. See
likewise Neander's Church History, vol. ii. Bohn's edition.
[650] These opinions are mostly given in extracts from Valentinus' work
Sophia, a book of great repute among Gnostics, and not named by
Hippolytus, probably as being so well known at the time. The Gospel of
Truth, mentioned by Irenaeus as used among the Valentinians, is not,
however, considered to be from the pen of Valentinus. In the extracts
given by Hippolytus from Valentinus, it is important (as in the case of
Basilides: see translator's introduction) to find that he quotes St.
John's Gospel, and St. Paul's Epistle to the Ephesians. The latter had
been pronounced by the Tuebingen school as belonging to the period of
the Montanistic disputes in the middle of the second century, that is,
somewhere about 25-30 years after Valentinus.
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Chapter XVII.--Origin of the Greek Philosophy.
The origin, then, from which Plato derived his theory in the Timaeus,
is (the) wisdom of the Egyptians. [651] For from this source, by some
ancient and prophetical tradition, Solon [652] taught his entire system
concerning the generation and destruction of the world, as Plato says,
to the Greeks, who were (in knowledge) young children, and were
acquainted with no theological doctrine of greater antiquity. In order,
therefore, that we may trace accurately the arguments by which
Valentinus established his tenets, I shall now explain what are the
principles of the philosophy of Pythagoras of Samos,--a philosophy
(coupled) with that Silence so celebrated by the Greeks. And next in
this manner (I shall elucidate) those (opinions) which Valentinus
derives from Pythagoras and Plato, but refers with all solemnity of
speech to Christ, and before Christ to the Father of the universe, and
to Silence conjoined with the Father.
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[651] See Timaeus, c. vii. ed. Bekker.
[652] Or, "Solomon," evidently a mistake.
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Chapter XVIII.--Pythagoras' System of Numbers.
Pythagoras, then, declared the originating principle of the universe to
be the unbegotten monad, and the generated duad, and the rest of the
numbers. And he says that the monad is the father of the duad, and the
duad the mother of all things that are being begotten--the begotten one
(being mother) of the things that are begotten. And Zaratas, the pupil
of Pythagoras, was in the habit of denominating unity a father, and
duality a mother. For the duad has been generated from the monad,
according to Pythagoras; and the monad is male and primary, but the
duad female (and secondary). And from the duad, again, as Pythagoras
states, (are generated) the triad and the succeeding numbers up to ten.
For Pythagoras is aware that this is the only perfect number--I mean
the decade--for that eleven and twelve are an addition and repetition
of the decade; not, however, that what is added [653] constitutes the
generation of another number. And all solid bodies he generates from
incorporeal (essences). For he asserts that an element and principle of
both corporeal and incorporeal entities is the point which is
indivisible. And from a point, he says, is generated a line, and from a
line a surface; and a surface flowing out into a height becomes, he
says, a solid body. Whence also the Pythagoreans have a certain object
of adjuration, viz., the concord of the four elements. And they swear
in these words:--
"By him who to our head quaternion gives,
A font that has the roots of everlasting nature." [654]
Now the quaternion is the originating principle of natural and solid
bodies, as the monad of intelligible ones. And that likewise the
quaternion generates, [655] he says, the perfect number, as in the case
of intelligibles (the monad) does the decade, they teach thus. If any,
beginning to number, says one, and adds two, then in like manner three,
these (together) will be six, and to these (add) moreover four, the
entire (sum), in like manner, will be ten. For one, two, three, four,
become ten, the perfect number. Thus, he says, the quaternion in every
respect imitated the intelligible monad, which was able to generate a
perfect number.
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[653] Miller would read for prostithemenon, nomisteon or nomizei.
[654] Respecting these lines, Miller refers us to Fabricius, in Sextum
Empiricum, p. 332.
[655] The Abbe Cruice adduces a passage from Suidas (on the word
arithmos) which contains a similar statement to that furnished by
Hippolytus.
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Chapter XIX.--Pythagoras' Duality of Substances; His "Categories."
There are, then, according to Pythagoras, two worlds: one intelligible,
which has the monad for an originating principle; and the other
sensible. But of this (latter) is the quaternion having the iota, the
one tittle, [656] a perfect number. And there likewise is, according to
the Pythagoreans, the i, the one tittle, which is chief and most
dominant, and enables us to apprehend the substance of those
intelligible entities which are capable of being understood through the
medium of intellect and of sense. (And in this substance inhere) the
nine incorporeal accidents which cannot exist without substance, viz.,
"quality," and "quantity," and "relation," and "where," and "when," and
"position," and "possession," and "action," and "passion." These, then,
are the nine accidents (inhering in) substance, and when reckoned with
these (substances), contains the perfect number, the i. Wherefore, the
universe being divided, as we said, into the intelligible and sensible
world, we have also reason from the intelligible (world), in order that
by reason we may behold the substance of things that are cognised by
intellect, and are incorporeal and divine. But we have, he says, five
senses--smelling, seeing, hearing, taste, and touch. Now, by these we
arrive at a knowledge of things that are discerned by sense; and so, he
says, the sensible is divided from the intelligible world. And that we
have for each of these an instrument for attaining knowledge, we
perceive from the following consideration. Nothing, he says, of
intelligibles can be known to us from sense. For he says neither eye
has seen, nor ear heard, nor any whatsoever of the other senses known
that (which is cognised by mind). Neither, again, by reason is it
possible to arrive at a knowledge of any of the things discernible by
sense. But one must see that a thing is white, and taste that it is
sweet, and know by hearing that it is musical or out of tune. And
whether any odour is fragrant or disagreeable, is the function of
smell, not of reason. It is the same with objects of touch; for
anything rough, or soft, or warm, or cold, it is not possible to know
by hearing, but (far from it), for touch is the judge of such
(sensations). Things being thus constituted, the arrangement of things
that have been made and are being made is observed to happen in
conformity with numerical (combinations). For in the same manner as,
commencing from monad, by an addition of monads or triads, and a
collection of the succeeding numbers, we make some one very large
complex whole of number; (and) then, again, from an amassed number thus
formed by addition, we accomplish, by means of a certain subtraction
and re-calculation, a solution of the totality of the aggregate
numbers; so likewise he asserts that the world, bound by a certain
arithmetical and musical chain, was, by its tension and relaxation, and
by addition and subtraction, always and for ever preserved incorrupt.
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[656] Matt. v. 18.
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Chapter XX.--Pythagoras' Cosmogony; Similar to that of Empedocles.
The Pythagoreans therefore declare their opinion concerning the
continuance of the world in some such manner as this:--
"For heretofore it was and will be; never, I ween,
Of both of these will void the age eternal be."
"Of these;" but what are they? Discord and Love. Now, in their system,
Love forms the world incorruptible (and) eternal, as they suppose. For
substance and the world are one. Discord, however, separates and puts
asunder, and evinces numerous attempts by subdividing to form the
world. It is just as if one severs into small parts, and divides
arithmetically, the myriad into thousands, and hundreds, and tens; and
drachmae into oboli and small farthings. In this manner, he says,
Discord severs the substance of the world into animals, plants, metals
and things similar to these. And the fabricator of the generation of
all things produced is, according to them, Discord; whereas Love, on
the other hand, manages and provides for the universe in such a manner
that it enjoys permanence. And conducting together [657] into unity the
divided and scattered parts of the universe, and leading them forth
from their (separate) mode of existence, (Love) unites and adds to the
universe, in order that it may enjoy permanence; and it thus
constitutes one system. They will not therefore cease,--neither Discord
dividing the world, nor Love attaching to the world the divided parts.
Of some such description as this, so it appears, is the distribution of
the world according to Pythagoras. But Pythagoras says that the stars
are fragments from the sun, and that the souls [658] of animals are
conveyed from the stars; and that these are mortal when they are in the
body, just as if buried, as it were, in a tomb: whereas that they rise
(out of this world) and become immortal, when we are separated from our
bodies. Whence Plato, being asked by some one, "What is philosophy?"
replied, "It is a separation of soul from body."
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[657] Or, sunagei, leads together.
[658] The Abbe Cruice considers that the writer of The Refutation did
not agree with Pythagoras' opinion regarding the soul,--a fact that
negatives the authorship of Origen, who assented to the Pythagorean
psychology. The question concerning the pre-existence of the soul is
stated in a passage often quoted, viz., St. Jerome's Letter to
Marcellina (Ep. 82).
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Chapter XXI.--Other Opinions of Pythagoras.
Pythagoras, then, became a student of these doctrines likewise, in
which he speaks both by enigmas and some such expressions as these:
"When you depart from your own (tabernacle), return not; [659] if,
however, (you act) not (thus), the Furies, auxiliaries to justice, will
overtake you,"--denominating the body one's own (tabernacle), and its
passions the Furies. When, therefore, he says, you depart, that is,
when you go forth from the body, do not earnestly crave for this; but
if you are eagerly desirous (for departure), the passions will once
more confine you within the body. For these suppose that there is a
transition of souls from one body to another, as also Empedocles,
adopting the principles of Pythagoras, affirms. For, says he, souls
that are lovers of pleasure, as Plato states, [660] if, when they are
in the condition of suffering incidental to man, they do not evolve
theories of philosophy, must pass through all animals and plants (back)
again into a human body. And when (the soul) may form a system of
speculation thrice in the same body, (he maintains) that it ascends up
to the nature of some kindred star. If, however, (the soul) does not
philosophize, (it must pass) through the same (succession of changes
once more). He affirms, then, that the soul sometimes may become even
mortal, if it is overcome by the Furies, that is, the passions (of the
body); and immortal, if it succeeds in escaping the Furies, which are
the passions.
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[659] Cruice thinks that the following words are taken from Heraclitus,
and refers to Plutarch, De Exilio, c. xi.
[660] Phaedo, vol. i. p. 89, ed. Bekker.
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Chapter XXII.--The "Sayings" Of Pythagoras.
But since also we have chosen to mention the sayings darkly expressed
by Pythagoras to his disciples by means of symbols, it seems likewise
expedient to remind (the reader) of the rest (of his doctrines. And we
touch on this subject) on account also of the heresiarchs, who attempt
by some method of this description to converse by means of symbols; and
these are not their own, but they have, (in propounding them,) taken
advantage of expressions employed by the Pythagoreans. [661] Pythagoras
then instructs his disciples, addressing them as follows: "Bind up the
sack that carries the bedding." (Now,) inasmuch as they who intend
going upon a journey tie their clothes into a wallet, to be ready for
the road; so, (in like manner,) he wishes his disciples to be prepared,
since every moment death is likely to come upon them by surprise. [662]
(In this way Pythagoras sought to effect) that (his followers) should
labour under no deficiency in the qualifications required in his
pupils. [663] Wherefore of necessity he was in the habit, with the dawn
of day, of instructing the Pythagoreans to encourage one another to
bind up the sack that carries the bedding, that is, to be ready for
death. "Do not stir fire with a sword;" [664] (meaning,) do not, by
addressing him, quarrel with an enraged man; for a person in a passion
is like fire, whereas the sword is the uttered expression. "Do not
trample on a besom;" [665] (meaning,) despise not a small matter.
"Plant not a palm tree in a house;" (meaning,) foment not discord in a
family, for the palm tree is a symbol of battle and slaughter. [666]
"Eat not from a stool;" (meaning,) do not undertake an ignoble art, in
order that you may not be a slave to the body, which is corruptible,
but make a livelihood from literature. For it lies within your reach
both to nourish the body, and make the soul better. [667] "Don't take a
bite out of an uncut loaf;" (meaning,) diminish not thy possessions,
but live on the profit (of them), and guard thy substance as an entire
loaf. [668] "Feed not on beans; (meaning,) accept not the government
of a city, for with beans they at that time were accustomed to ballot
for their magistrates. [669]
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[661] These sayings (Symbola Pythagorica) have been collected by,
amongst others, Thomas Stanley, and more recently by Gaspar Orellius.
The meaning and the form of the proverbs given by Hippolytus do not
always correspond with, e.g., Jamblichus (the biographer of
Pythagoras), Porphyry, and Plutarch. The curious reader can see the
Proverbs, in all their variety of readings and explanations, in the
edition of L. Gyraldus.
[662] This has been explained by Erasmus as a precept enjoining habits
of tidiness and modesty.
[663] Miller's text here yields a different but not very intelligible
meaning.
[664] Horace quotes this proverb (2 Serm., iii. 274) with a somewhat
different meaning. Porphyry considers it a precept against irreverent
language towards the Deity, the fire being a symbol--for instance, the
vestal fire--of the everlasting nature of God. Skaleue in Hippolytus is
also read, e.g., by Basil, zainontes, that is, cleaving. This alludes
to some ancient game in which fire was struck at and severed.
[665] Saron. This word also signifies "sweepings" or "refuse." Some say
it means a Chaldean or Babylonian measure. The meaning would then be:
Neglect not giving good measure, i.e., practise fair dealing. This
agrees with another form of the proverb, reading zugon for saron--that
is, overlook not the balance or scales.
[666] Another meaning assigned to this proverb is, "Labour to no
purpose." The palm, it is alleged, when it grows of itself, produces
fruit, but sterility ensues upon transplantation. The proverb is also
said to mean: Avoid what may seem agreeable, but really is injurious.
This alludes to the quality of the wine (see Xenophon's Anab., ii.),
which, pleasant in appearance, produced severe headache in those
partaking of it.
[667] "Eat not from a stool." This proverb is also differently read and
interpreted. Another form is, "Eat not from a chariot," of which the
import is variously given, as, Do not tamper with your health, because
food swallowed in haste, as it must be when one is driving a team of
horses, cannot be salutary or nutritive; or, Do not be careless,
because one should attend to the business in hand; if that be guiding a
chariot, one should not at the same time try to eat his meals.
[668] The word "entire" Plutarch adds to this proverb. Its ancient form
would seem to inculcate patience and courtesy, as if one should not,
when at meals, snap at food before others. As read in Plutarch, it has
been also interpreted as a precept to avoid creating dissension, the
unbroken bread being a symbol of unity. It has likewise been explained
as an injunction against greediness. The loaf was marked by two
intersecting lines into four parts, and one was not to devour all of
these. (See Horace, 1 Epist., xvii. 49.)
[669] This is the generally received import of the proverb. Ancient
writers, however, put forward other meanings, connected chiefly with
certain effects of beans, e.g., disturbing the mind, and producing
melancholy, which Pythagoras is said to have noticed. Horace had no
such idea concerning beans (see 2 Serm, vi. 63), but evidently alludes
to a belief of the magi that disembodied spirits resided in beans. (See
Lucian, Micyll.; Plutarch, Peri Paid. 'Agog. 17; Aulus Gellius, iv.
11; and Guigniaut's Cruiser's Symbolik, i. 160.) [See p. 12 supra, and
compare vol. ii., this series, p. 383, and Elucidation III. p. 403.]
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Chapter XXIII.--Pythagoras' Astronomic System.
These, then, and such like assertions, the Pythagoreans put forward;
and the heretics, imitating these, are supposed by some to utter
important truths. The Pythagorean system, however, lays down that the
Creator of all alleged existences is the Great Geometrician and
Calculator--a sun; and that this one has been fixed in the whole world,
just as in the bodies a soul, according to the statement of Plato. For
the sun (being of the nature of) fire, [670] resembles the soul, but
the earth (resembles the) body. And, separated from fire, there would
be nothing visible, nor would there be any object of touch without
something solid; but not any solid body exists without earth. Whence
the Deity, locating air in the midst, fashioned the body of the
universe out of fire and earth. And the Sun, he says, calculates and
geometrically measures the world in some such manner as the following:
The world is a unity cognizable by sense; and concerning this (world)
we now make these assertions. But one who is an adept in the science of
numbers, and a geometrician, has divided it into twelve parts. And the
names of these parts are as follow: Aries, Taurus, Gemini, Cancer, Leo,
Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. Again,
he divides each of the twelve parts into thirty parts, and these are
days of the month. Again, he divides each part of the thirty parts into
sixty small divisions, and (each) of these small (divisions) he
subdivides into minute portions, and (these again) into portions still
more minute. And always doing this, and not intermitting, but
collecting from these divided portions (an aggregate), and constituting
it a year; and again resolving and dividing the compound, (the sun)
completely finishes the great and everlasting world. [671]
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[670] The text seems doubtful. Some would read, "The sun is (to be
compared with) soul, and the moon with body."
[671] Or, "completes the great year of the world" (see book iv. chap.
vii. of The Refutation).
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Chapter XXIV.--Valentinus Convicted of Plagiarisms from the Platonic
and Pythagoric Philosophy; The Valentinian Theory of Emanation by
Duads.
Of some such nature, as I who have accurately examined their systems
(have attempted) to state compendiously, is the opinion of Pythagoras
and Plato. And from this (system), not from the Gospels, Valentinus, as
we have proved, has collected the (materials of) heresy--I mean his own
(heresy)--and may (therefore) justly be reckoned a Pythagorean and
Platonist, not a Christian. Valentinus, therefore, and Heracleon, and
Ptolemaeus, and the entire school of these (heretics), as disciples of
Pythagoras and Plato, (and) following these guides, have laid down as a
fundamental principle of their doctrine the arithmetical system. For,
likewise, according to these (Valentinians), the originating cause of
the universe is a Monad, unbegotten, imperishable, incomprehensible,
inconceivable, productive, and a cause of the generation of all
existent things. And the aforesaid Monad is styled by them Father.
There is, however, discoverable among them some considerable diversity
of opinion. For some of them, in order that the Pythagorean doctrine of
Valentinus may be altogether free from admixture (with other tenets),
suppose that the Father is unfeminine, and unwedded, and solitary. But
others, imagining it to be impossible that from a male only there could
proceed a generation at all of any of those things that have been made
to exist, necessarily reckon along with the Father of the universe, in
order that he may be a father, Sige as a spouse. But as to Sige,
whether at any time she is united in marriage (to the Father) or not,
this is a point which we leave them to wrangle about among themselves.
We at present, keeping to the Pythagorean principle, which is one, and
unwedded, unfeminine, (and) deficient in nothing, shall proceed to give
an account of their doctrines, as they themselves inculcate them.
There is, says (Valentinus), not anything at all begotten, but the
Father is alone unbegotten, not subject to the condition of place, not
(subject to the condition of) time, having no counsellor, (and) not
being any other substance that could be realized according to the
ordinary methods of perception. (The Father,) however, was solitary,
subsisting, as they say, in a state of quietude, and Himself reposing
in isolation within Himself. When, however, He became productive, [672]
it seemed to Him expedient at one time to generate and lead forth the
most beautiful and perfect (of those germs of existence) which He
possessed within Himself, for (the Father) was not fond of
solitariness. For, says he, He was all love, but love is not love
except there may be some object of affection. The Father Himself, then,
as He was solitary, projected and produced Nous and Aletheia, that is,
a duad which became mistress, [673] and origin, and mother of all the
AEons computed by them (as existing) within the Pleroma. Nous and
Aletheia being projected from the Father, [674] one capable of
continuing generation, deriving existence from a productive being,
(Nous) himself likewise, in imitation of the Father, projected Logos
and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and
Aletheia, when they beheld that their own offspring had been born
productive, returned thanks to the Father of the universe, and offer
unto Him a perfect number, viz., ten AEons. For, he says, Nous and
Aletheia could not offer unto the Father a more perfect (one) than this
number. For the Father, who is perfect, ought to be celebrated by a
perfect number, and ten is a perfect number, because this is first of
those (numbers) that are formed by plurality, (and therefore) perfect.
[675] The Father, however, being more perfect, because being alone
unbegotten, by means of the one primary conjugal union of Nous and
Aletheia, found means of projecting all the roots of existent things.
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[672] Valentinus' system, if purged of the glosses put upon it by his
disciples, appears to have been constructed out of a grand conception
of Deity, and evidences much power of abstraction. Between the essence
of God, dwelling in the midst of isolation prior to an exercise of the
creative energy, and the material worlds, Valentinus interposes an
ideal world. Through the latter, the soul--of a kindred nature--is
enabled to mount up to God. This is the import of the terms Bythus
(depth) and Sige (silence, i.e., solitariness) afterwards used.
[673] kuria: instead of this has been suggested the reading kai rhiza,
i.e., "which is both the root," etc.
[674] In all this Valentinus intends to delineate the progress from
absolute to phenomenal being. There are three developments in this
transition. Absolute being (Bythus and Sige) is the same as the eternal
thought and consciousness of God's own essence. Here we have the
primary emanation, viz., Nous, i.e., Mind (called also Monogenes,
only-begotten), and Aletheia, i.e., Truth. Next comes the ideal
manifestation through the Logos, i.e., Word (obviously borrowed from
the prologue to St. John's Gospel), and Zoe, i.e., Life (taken from the
same source). We have then the passage from the ideal to the actual in
Anthropos, i.e., Man, and Ecclesia, i.e., Church. These last are the
phenomenal manifestations of the divine mind.
[675] teleios: Bunsen would read telos, which Cruice objects to on
account of the word teleioteros occurring in the next sentence.
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Chapter XXV.--The Tenet of the Duad Made the Foundation of Valentinus'
System of the Emanation of AEons.
Logos himself also, and Zoe, then saw that Nous and Aletheia had
celebrated the Father of the universe by a perfect number; and Logos
himself likewise with Zoe wished to magnify their own father and
mother, Nous and Aletheia. Since, however, Nous and Aletheia were
begotten, and did not possess paternal (and) perfect uncreatedness,
Logos and Zoe do not glorify Nous their father with a perfect number,
but far from it, with an imperfect one. [676] For Logos and Zoe offer
twelve AEons unto Nous and Aletheia. For, according to Valentinus,
these--namely, Nous and Aletheia, Logos and Zoe, Anthropos and
Ecclesia--have been the primary roots of the AEons. But there are ten
AEons proceeding from Nous and Aletheia, and twelve from Logos and
Zoe--twenty and eight in all. [677] And to these (ten) they give these
following denominations: [678] Bythus and Mixis, Ageratus and Henosis,
Autophyes and Hedone, Acinetus and Syncrasis, Monogenes and Macaria.
[679] These are ten AEons whom some say (have been projected) by Nous
and Aletheia, but some by Logos and Zoe. Others, however, affirm that
the twelve (AEons have been projected) by Anthropos and Ecclesia, while
others by Logos and Zoe. And upon these they bestow these following
names: [680] Paracletus and Pistis, Patricus and Elpis, Metricus and
Agape, AEinous and Synesis, Ecclesiasticus and Macariotes, Theletus and
Sophia. But of the twelve, the twelfth and youngest of all the
twenty-eight AEons, being a female, and called Sophia, observed the
multitude and power of the begetting AEons, and hurried back into the
depth of the Father. And she perceived that all the rest of the AEons,
as being begotten, generate by conjugal intercourse. The Father, on the
other hand, alone, without copulation, has produced (an offspring). She
wished to emulate the Father, [681] and to produce (offspring) of
herself without a marital partner, that she might achieve a work in no
wise inferior [682] to (that of) the Father. (Sophia, however,) was
ignorant that the Unbegotten One, being an originating principle of the
universe, as well as root and depth and abyss, alone possesses the
power of self-generation. But Sophia, being begotten, and born after
many more (AEons), is not able to acquire possession of the power
inherent in the Unbegotten One. For in the Unbegotten One, he says, all
things exist simultaneously, but in the begotten (AEons) the female is
projective of substance, and the male is formative of the substance
which is projected by the female. Sophia, therefore, prepared to
project that only which she was capable (of projecting), viz., a
formless and undigested substance. [683] And this, he says, is what
Moses asserts: "The earth was invisible, and unfashioned." This
(substance) is, he says, the good (and) the heavenly Jerusalem, into
which God has promised to conduct the children of Israel, saying, "I
will bring you into a land flowing with milk and honey."
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[676] This follows the text as emended by Bernays.
[677] The number properly should be thirty, as there were two tetrads:
(1) Bythus, Sige, Nous, and Aletheia; (2) Logos, Zoe, Ecclesia, and
Anthropos. Some, as we learn from Hippolytus, made up the number to
thirty, by the addition of Christ and the Holy Ghost,--a fact which
Bunsen thinks conclusively proves that the alleged generation of AEons
was a subsequent addition to Valentinus' system.
[678] There is some confusion in Hippolytus' text, which is, however,
removeable by a reference to Irenaeus (i. 1).
[679] We subjoin the meanings of these names:-- Ten AEons from Nous and
Aletheia, (or) Logos and Zoe, viz.:-- 1. Bythus = Profundity. 2. Mixis
= Mixture. 3. Ageratos = Ever-young. 4. Henosis = Unification. 5.
Autophyes = Self-grown. 6. Hedone = Voluptuousness. 7. Acinetus =
Motionless. 8. Syncrasis = Composition. 9. Monogenes = Only-begotten.
10. Macaria = Blessedness.
[680] The following are the meanings of these names:-- Twelve AEons
from Anthropos and Ecclesia, (or) Logos and Zoe:-- 1. Paracletus =
Comforter. 2. Pistis = Faith. 3. Patricus = Paternal. 4. Elpis = Hope.
5. Metricus = Temperate. 6. Agape = Love. 7. AEinous = Ever-thinking.
8. Synesis = Intelligence. 9. Ecclesiasticus = Ecclesiastical. 10.
Makariotes = Felicity. 11. Theletus = Volition. 12. Sophia = Wisdom.
[681] [Rev. ii. 24. It belongs to the "depths of Satan" to create
mythologies that caricature the Divine mysteries. Cf. 2 Cor. ii. 11.]
[682] This Sophia was, so to speak, the bridge which spanned the abyss
between God and Reality. Under an aspect of this kind Solomon (Prov.
viii.) views Wisdom; and Valentinus introduces it into his system,
according to the old Judaistic interpretation of Sophia, as the
instrument for God's creative energy. But Sophia thought to pass beyond
her function as the connecting link between limited and illimitable
existence, by an attempt to evolve the infinite from herself. She
fails, and an abortive image of the true Wisdom is procreated, while
Sophia herself sinks into this nether world.
[683] Miller's text has, "a well-formed and properly-digested
substance." This reading is, however, obviously wrong, as is proved by
a reference to what Epiphanius states (Haer., xxxi.) concerning
Valentinus.
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Chapter XXVI.--Valentinus' Explanation of the Existence of Christ and
the Spirit.
Ignorance, therefore, having arisen within the Pleroma in consequence
of Sophia, and shapelessness in consequence of the offspring of Sophia,
confusion arose in the Pleroma. (For all) the AEons that were begotten
(became overwhelmed with apprehension, imagining) that in like manner
formless and incomplete progenies of the AEons should be generated; and
that some destruction, at no distant period, should at length seize
upon the AEons. All the AEons, then, betook themselves to supplication
of the Father, that he would tranquillize the sorrowing Sophia; for she
continued weeping and bewailing on account of the abortion produced by
her,--for so they term it. The Father, then, compassionating the tears
of Sophia, and accepting the supplication of the AEons, orders a
further projection. For he did not, (Valentinus) says, himself project,
but Nous and Aletheia (projected) Christ and the Holy Spirit for the
restoration of Form, and the destruction of the abortion, and (for) the
consolation and cessation of the groans of Sophia. And thirty AEons
came into existence along with Christ and the Holy Spirit. Some of
these (Valentinians) wish that this should be a triacontad of AEons,
whereas others desire that Sige should exist along with the Father, and
that the AEons should be reckoned along with them.
Christ, therefore, being additionally projected, and the Holy Spirit,
by Nous and Aletheia, immediately this abortion of Sophia, (which was)
shapeless, (and) born of herself only, and generated without conjugal
intercourse, separates from the entire of the AEons, lest the perfect
AEons, beholding this (abortion), should be disturbed by reason of its
shapelessness. In order, then, that the shapelessness of the abortion
might not at all manifest itself to the perfect AEons, the Father also
again projects additionally one AEon, viz., Staurus. And he being
begotten great, as from a mighty and perfect father, and being
projected for the guardianship and defence of the AEons, becomes a
limit of the Pleroma, having within itself all the thirty AEons
together, for these are they that had been projected. Now this (AEon)
is styled Horos, because he separates from the Pleroma the Hysterema
that is outside. And (he is called) Metocheus, because he shares also
in the Hysterema. And (he is denominated) Staurus, because he is fixed
inflexibly and inexorably, so that nothing of the Hysterema can come
near the AEons who are within the Pleroma. Outside, then, Horos, (or)
Metocheus, [684] (or) Staurus, is the Ogdoad, as it is called,
according to them, and is that Sophia which is outside the Pleroma,
which (Sophia) Christ, who was additionally projected by Nous and
Aletheia, formed and made a perfect AEon so that in no respect she
should be inferior in power to any of the AEons within the Pleroma.
[685] Since, however, Sophia was formed outside, and it was not
possible and equitable that Christ and the Holy Spirit, who were
projected from Nous and Aletheia, should remain outside the Pleroma,
Christ hurried away, and the Holy Spirit, from her who had had shape
imparted to her, unto Nous and Aletheia within the Limit, in order that
with the rest of the AEons they might glorify the Father.
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[684] Or, "Metagogeus"(see Irenaeus, i. 1, 2, iii. 1).
[685] Bunsen corrects the passage, "So that she should not be inferior
to any of the AEons, or unequal (in power) to any (of them)."
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Chapter XXVII.--Valentinus' Explanation of the Existence of Jesus;
Power of Jesus Over Humanity.
After, then, there ensued some one (treaty of) peace and harmony
between all the AEons within the Pleroma, it appeared expedient to them
not only by a conjugal union to have magnified the Son, but also that
by an offering of ripe fruits they should glorify the Father. Then all
the thirty AEons consented to project one AEon, joint fruit of the
Pleroma, that he might be (an earnest) of their union, [686] and
unanimity, and peace. And he alone was projected by all the AEons in
honour of the Father. This (one) is styled among them "Joint Fruit of
the Pleroma." These (matters), then, took place within the Pleroma in
this way. And the "Joint Fruit of the Pleroma" was projected, (that
is,) Jesus,--for this is his name,--the great High Priest. Sophia,
however, who was outside the Pleroma in search of Christ, who had given
her form, and of the Holy Spirit, became involved in great terror that
she would perish, if he should separate from her, who had given her
form and consistency. And she was seized with grief, and fell into a
state of considerable perplexity, (while) reflecting who was he who had
given her form, what the Holy Spirit was, whither he had departed, who
it was that had hindered them from being present, who it was that had
been envious of that glorious and blessed spectacle. While involved in
sufferings such as these, she turns herself to prayer and supplication
of him who had deserted her. During the utterance of her entreaties,
Christ, who is within the Pleroma, had mercy upon (her), and all the
rest of the AEons (were similarly affected); and they send forth beyond
the Pleroma "the Joint Fruit of the Pleroma" as a spouse for Sophia,
who was outside, and as a rectifier of those sufferings which she
underwent in searching after Christ.
"The Fruit," then, arriving outside the Pleroma, and discovering
(Sophia) in the midst of those four primary passions, both fear and
sorrow, and perplexity and entreaty, he rectified her affections.
While, however, correcting them, he observed that it would not be
proper to destroy these, inasmuch as they are (in their nature)
eternal, and peculiar to Sophia; and yet that neither was it seemly
that Sophia should exist in the midst of such passions, in fear and
sorrow, supplication (and) perplexity. He therefore, as an AEon so
great, and (as) offspring of the entire Pleroma, caused the passions to
depart from her, and he made these substantially-existent essences.
[687] He altered fear into animal desire, [688] and (made) grief
material, and (rendered) perplexity (the passion) of demons. But
conversion, [689] and entreaty, and supplication, he constituted as a
path to repentance and power over the animal essence, which is
denominated right. [690] The Creator [691] (acted) from fear; (and)
that is what, he says, Scripture affirms: "The fear of the Lord is the
beginning of wisdom." [692] For this is the beginning of the affections
of Sophia, for she was seized with fear, next with grief, then with
perplexity, and so she sought refuge in entreaty and supplication. And
the animal essence is, he says, of a fiery nature, and is also termed
by them the super-celestial Topos, and Hebdomad, [693] and "Ancient of
Days." [694] And whatever other such statements they advance respecting
this (AEon), these they allege to hold good of the animalish (one),
whom they assert to be creator of the world. Now he is of the
appearance of fire. Moses also, he says, expresses himself thus: "The
Lord thy God is a burning and consuming fire." [695] For he, likewise,
wishes (to think) that it has been so written. There is, however, he
says, a twofold power of the fire; for fire is all-consuming, (and)
cannot be quenched. According, therefore, to this division, there
exists, subject to death, a certain soul which is a sort of mediator,
for it is a Hebdomad and Cessation. [696] For underneath the Ogdoad,
where Sophia is, but above Matter, which is the Creator, a day has been
formed, [697] and the "Joint Fruit of the Pleroma." If the soul has
been fashioned in the image of those above, that is, the Ogdoad, it
became immortal and repaired to the Ogdoad, which is, he says, heavenly
Jerusalem. If, however, it has been fashioned in the image of Matter,
that is, the corporeal passions, the soul is of a perishable nature,
and is (accordingly) destroyed.
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[686] enotetos: Miller has neotetos, i.e., youth. The former is the
emendation of Bernays.
[687] This is Bunsen's text, hupostatous. Duncker reads hupostatikas,
hypostatic.
[688] Some read ousian (see Theodoret, Haer., c. vii.).
[689] epistrophen; or it may be rendered "solicitude." Literally, it
means a turning towards, as in this instance, for the purpose of prayer
(see Irenaeus, i. 5).
[690] Valentinus denominates what is psychical (natural) right, and
what is material or pathematic left (see Irenaeus, i. 5).
[691] Cruice renders the passage thus: "which is denominated right, or
Demiurge, while fear it is that accomplishes this transformation." The
Demiurge is of course called "right," as being the power of the
psychical essence (see Clemens Alexandrinus, Hypot. excerpta e Theod.,
c. 43).
[692] Ps. cxi. 10; Prov. i. 7; ix. 10.
[693] Schneidewin fills up the hiatus thus: "Place of Mediation." The
above translation adopts the emendation of Cruice (see Irenaeus, i. 5).
[694] Dan. vii. 9, 13, 22.
[695] Deut. ix. 3; Ps. l. 3; Heb. xii. 29.
[696] Gen. ii. 2.
[697] See Epistle of Barnabas, chap. xv. vol. i. p. 146, and Ignatius'
Letter to the Magnesians, chap. ix. p. 63, this series.
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Chapter XXVIII.--The Valentinian Origin of the Creation.
As, therefore, the primary and greatest power [698] of the animal
essence came into existence, an image (of the only begotten Son); so
also the devil, who is the ruler of this world, constitutes the power
of the material essence, as Beelzebub is of the essence of demons which
emanates from anxiety. (In consequence of this,) Sophia from above
exerted her energy from the Ogdoad to the Hebdomad. For the Demiurge,
they say, knows nothing at all, but is, according to them, devoid of
understanding, and silly, and is not conscious of what he is doing or
working at. But in him, while thus in a state of ignorance that even he
is producing, Sophia wrought all sorts of energy, and infused vigour
(into him). And (although Sophia) was really the operating cause, he
himself imagines that he evolves the creation of the world out of
himself: whence he commenced, saying, "I am God, and beside me there is
no other." [699]
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[698] The opening sentence in this chapter is confused in Miller's
text. The sense, however, as given above, is deducible from a reference
to a corresponding passage in Irenaeus (i. 5).
[699] Deut. iv. 35; Isa. xlv. 5, 14, 18, 21, 22.
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Chapter XXIX.--The Other Valentinian Emanations in Conformity with the
Pythagorean System of Numbers.
The quaternion, then, advocated by Valentinus, is "a source of the
everlasting nature having roots;" [700] and Sophia (is the power) from
whom the animal and material creation has derived its present
condition. But Sophia is called "Spirit," and the Demiurge "Soul," and
the Devil "the ruler of this world," and Beelzebub "the (ruler) of
demons." These are the statements which they put forward. But further,
in addition to these, rendering, as I have previously mentioned, their
entire system of doctrine (akin to the) arithmetical (art), (they
determine) that the thirty AEons within the Pleroma have again, in
addition to these, projected other AEons, according to the (numerical)
proportion (adopted by the Pythagoreans), in order that the Pleroma
might be formed into an aggregate, according to a perfect number. For
how the Pythagoreans divided (the celestial sphere) into twelve and
thirty and sixty parts, and how they have minute parts of diminutive
portions, has been made evident.
In this manner these (followers of Valentinus) subdivide the parts
within the Pleroma. Now likewise the parts in the Ogdoad have been
subdivided, and there has been projected Sophia, which is, according to
them, mother of all living creatures, and the "Joint Fruit of the
Pleroma," (who is) the Logos, [701] (and other AEons,) who are
celestial angels that have their citizenship in Jerusalem which is
above, which is in heaven. For this Jerusalem is Sophia, she (that is)
outside (the Pleroma), and her spouse is the "Joint Fruit of the
Pleroma." And the Demiurge projected souls; for this (Sophia) is the
essence of souls. This (Demiurge), according to them, is Abraham, and
these (souls) the children of Abraham. From the material and devilish
essence the Demiurge fashioned bodies for the souls. This is what has
been declared: "And God formed man, taking clay from the earth, and
breathed upon his face the breath of life, and man was made into a
living soul." [702] This, according to them, is the inner man, the
natural (man), residing in the material body: Now a material (man) is
perishable, incomplete, (and) formed out of the devilish essence. And
this is the material man, as it were, according to them an inn, [703]
or domicile, at one time of soul only, at another time of soul and
demons, at another time of soul and Logoi. [704] And these are the
Logoi that have been dispersed from above, from the "Joint Fruit of the
Pleroma" and (from) Sophia, into this world. And they dwell in an
earthly body, with a soul, when demons do not take up their abode with
that soul. This, he says, is what has been written in Scripture: "On
this account I bend my knees to the God and Father and Lord of our Lord
Jesus Christ, that God would grant you to have Christ dwelling in the
inner man," [705] --that is, the natural (man), not the corporeal
(one),--"that you may be able to understand what is the depth," which
is the Father of the universe, "and what is the breadth," which is
Staurus, the limit of the Pleroma, "or what is the length," that is,
the Pleroma of the AEons. Wherefore, he says, "the natural man
receiveth not the things of the Spirit of God, for they are foolishness
unto him;" [706] but folly, he says, is the power of the Demiurge, for
he was foolish and devoid of understanding, and imagined himself to be
fabricating the world. He was, however, ignorant that Sophia, the
Mother, the Ogdoad, was really the cause of all the operations
performed by him who had no consciousness in reference to the creation
of the world.
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[700] These words are a line out of Pythagoras' Golden Verses:-- Pege
tis aenaou phuseos rhizomat' echousa--(48).
[701] The Abbe Cruise thinks that a comparison of this passage with the
corresponding one in Irenaeus suggests the addition of hoi doruphoroi
after Logos, i.e., the Logos and his satellites. [Vol. i. p. 381, this
series.]
[702] Gen. ii. 7.
[703] Or, "subterranean" (Cruice).
[704] Epiphanius, Haer., xxxi. sec. 7.
[705] Eph. iii. 14-18.
[706] 1 Cor. ii. 14.
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Chapter XXX.--Valentinus' Explanation of the Birth of Jesus; Twofold
Doctrine on the Nature of Jesus' Body; Opinion of the Italians, that
Is, Heracleon and Ptolemaeus; Opinion of the Orientals, that Is,
Axionicus and Bardesanes.
All the prophets, therefore, and the law, spoke by means of the
Demiurge,--a silly god, [707] he says, (and themselves) fools, who knew
nothing. On account of this, he says, the Saviour observes: "All that
came before me are thieves and robbers." [708] And the apostle (uses
these words): "The mystery which was not made known to former
generations." [709] For none of the prophets, he says, said anything
concerning the things of which we speak; for (a prophet) could not but
be ignorant of all (these) things, inasmuch as they certainly had been
uttered by the Demiurge only. When, therefore, the creation received
completion, and when after (this) there ought to have been the
revelation of the sons of God--that is, of the Demiurge, which up to
this had been concealed, and in which obscurity the natural man was
hid, and had a veil upon the heart;--when (it was time), then, that the
veil should be taken away, and that these mysteries should be seen,
Jesus was born of Mary the virgin, according to the declaration (in
Scripture), "The Holy Ghost will come upon thee"--Sophia is the
Spirit--"and the power of the Highest will overshadow thee"--the
Highest is the Demiurge,--"wherefore that which shall be born of thee
shall be called holy." [710] For he has been generated not from the
highest alone, as those created in (the likeness of) Adam have been
created from the highest alone--that is, (from) Sophia and the
Demiurge. Jesus, however, the new man, (has been generated) from the
Holy Spirit--that is, Sophia and the Demiurge--in order that the
Demiurge may complete the conformation and constitution of his body,
and that the Holy Spirit may supply his essence, and that a celestial
Logos may proceed from the Ogdoad being born of Mary.
Concerning this (Logos) they have a great question amongst them--an
occasion both of divisions and dissension. And hence the doctrine of
these has become divided: and one doctrine, according to them, is
termed Oriental, and the other Italian. They from Italy, of whom is
Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal
(one). And on account of this, (they maintain) that at his baptism the
Holy Spirit as a dove came down--that is, the Logos of the mother
above, (I mean Sophia)--and became (a voice) to the animal (man), and
raised him from the dead. This, he says, is what has been declared: "He
who raised Christ from the dead will also quicken your mortal and
natural bodies." [711] For loam has come under a curse; "for," says he,
"dust thou art, and unto dust shalt thou return." [712] The Orientals,
on the other hand, of whom is Axionicus [713] and Bardesianes, [714]
assert that the body of the Saviour was spiritual; for there came upon
Mary the Holy Spirit--that is, Sophia and the power of the highest.
This is the creative art, (and was vouchsafed) in order that what was
given to Mary by the Spirit might be fashioned.
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[707] Epiphanius, Haer., xxxi. 22.
[708] John x. 8.
[709] Col. i. 26.
[710] Luke i. 35.
[711] Rom. viii. 11, 12.
[712] Gen. iii. 19.
[713] Axionicus is mentioned by Tertullian only (see Tertullian, Contr.
Valent., c. iv; [vol. iii. p. 505, this series]).
[714] Bardesianes (or Ardesianes, as Miller's text has it) is evidently
the same with Bardesanes, mentioned by Eusebius and St. Jerome.
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Chapter XXXI.--Further Doctrines of Valentinus Respecting the AEons;
Reasons for the Incarnation.
Let, then, those (heretics) pursue these inquiries among themselves,
(and let others do so likewise,) if it should prove agreeable to
anybody else to investigate (such points. Valentinus) subjoins,
however, the following statement: That the trespasses appertaining to
the AEons within (the Pleroma) had been corrected; and likewise had
been rectified the trespasses appertaining to the Ogdoad, (that is,)
Sophia, outside (the Pleroma); and also (the trespasses) appertaining
to the Hebdomad (had been rectified). For the Demiurge had been taught
by Sophia that He is not Himself God alone, as He imagined, and that
except Himself there is not another (Deity). But when taught by Sophia,
He was made to recognise the superior (Deity). For He was instructed
[715] by her, and initiated and indoctrinated into the great mystery of
the Father and of the AEons, and divulged this to none. This is, as he
says, what (God) declares to Moses: "I am the God of Abraham, and the
God of Isaac, and the God of Jacob; and my name I have not announced to
them;" [716] that is, I have not declared the mystery, nor explained
who is God, but I have preserved the mystery which I have heard from
Sophia in secrecy with myself. When, then, the trespasses of those
above had been rectified, it was necessary, according to the same
consequence, that the (transgressions) here likewise should obtain
rectification. On this account Jesus the Saviour was born of Mary that
he might rectify (the trespasses committed) here; as the Christ who,
having been projected additionally from above by Nous and Aletheia, had
corrected the passions of Sophia--that is, the abortion (who was)
outside (the Pleroma). And, again, the Saviour who was born of Mary
came to rectify the passions [717] of the soul. There are therefore,
according to these (heretics), three Christs: (the first the) one
additionally projected by Nous and Aletheia, along with the Holy
Spirit; and (the second) the "Joint Fruit of the Pleroma," spouse of
Sophia, who was outside (the Pleroma). And she herself is likewise
styled Holy Spirit, but one inferior to the first (projection). And the
third (Christ is) He who was born of Mary for the restoration of this
world of ours.
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[715] katechethe. Miller's text has katechthe, which is properly
corrected by Bunsen into the word as translated above.
[716] Ex. vi. 2, 3.
[717] Or, "the multitudes."
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Chapter XXXII.--Valentinus Convicted of Plagiarisms from Plato.
I think that the heresy of Valentinus which is of Pythagorean (origin),
has been sufficiently, indeed more than sufficiently, delineated. It
therefore seems also expedient, that having explained his opinions, we
should desist from (further) refutation (of his system). Plato, then,
in expounding mysteries concerning the universe, writes to Dionysius
expressing himself after some such manner [718] as this: "I must speak
to you by riddles, [719] in order that if the letter may meet with any
accident in its leaves by either sea or land, he who reads (what falls
into his hands) may not understand it. For so it is. All things are
about the King of all, and on his account are all things, and he is
cause of all the glorious (objects of creation). The second is about
the second, and the third about the third. But pertaining to the King
there is none of those things of which I have spoken. But after this
the soul earnestly desires to learn what sort these are, looking upon
those things that are akin to itself, and not one of these is (in
itself) sufficient. This is, O son of Dionysius and Doris, the question
(of yours) which is a cause of all evil things. Nay, but rather the
solicitude concerning this is innate in the soul; and if one does not
remove this, he will never really attain truth. [720] But what is
astonishing in this matter, listen. For there are men who have heard
these things--(men) furnished with capacities for learning, and
furnished with capacities of memory, and persons who altogether in
every way are endued with an aptitude for investigation with a view to
inference. (These are) at present aged speculators. [721] And they
assert that opinions which at one time were credible are now
incredible, and that things once incredible are now the contrary.
While, therefore, turning the eye of examination towards these
(inquiries), exercise caution, lest at any time you should have reason
to repent in regard of those things should they happen in a manner
unbecoming to your dignity. On this account I have written nothing
concerning these (points); nor is there any treatise of Plato's (upon
them), nor ever shall there be. The observations, however, now made are
those of Socrates, conspicuous for virtue even while he was a young
man."
Valentinus, falling in with these (remarks), has made a fundamental
principle in his system "the King of all," whom Plato mentioned, and
whom this heretic styles Pater, and Bythos, and Proarche [722] over the
rest of the AEons. And when Plato uses the words, "what is second about
things that are second," Valentinus supposes to be second all the AEons
that are within the limit (of the Pleroma, as well as) the limit
(itself). And when Plato uses the words, "what is third about what is
third," he has (constituted as third) the entire of the arrangement
(existing) outside the limit [723] and the Pleroma. And Valentinus has
elucidated this (arrangement) very succinctly, in a psalm commencing
from below, not as Plato does, from above, expressing himself thus: "I
behold [724] all things suspended in air by spirit, and I perceive all
things wafted by spirit; the flesh (I see) suspended from soul, but the
soul shining out from air, and air depending from AEther, and fruits
produced from Bythus, and the foetus borne from the womb." Thus
(Valentinus) formed his opinion on such (points). Flesh, according to
these (heretics), is matter which is suspended from the soul of the
Demiurge. And soul shines out from air; that is, the Demiurge emerges
from the spirit, (which is) outside the Pleroma. But air springs forth
from AEther; that is, Sophia, which is outside (the Pleroma, is
projected from the Pleroma) which is within the limit, and (from) the
entire Pleroma (generally). And from Bythus fruits are produced; (that
is,) the entire projection of the AEons is made from the Father. The
opinions, then, advanced by Valentinus have been sufficiently declared.
It remains for us to explain the tenets of those who have emanated from
his school, though each adherent (of Valentinus) entertains different
opinions. [725]
__________________________________________________________________
[718] Cruice thinks that the following extract from Plato's epistles
has been added by a second hand. [Cf. vol. iii. p. 181, this series.]
[719] There are some verbal diversities between the texts of Plato and
Hippolytus, which a reference will show (see Plat., Epist., t. ix. p.
76, ed. Bekker).
[720] Some forty lines that follow in Plato's letter are omitted here.
[721] Here likewise there is another deficiency as compared with the
original letter.
[722] Miller's text is, kai pasi gen, etc. In the German and French
edition of Hippolytus we have, instead of this, kai Proarchen. The
latter word is introduced on the authority of Epiphanius and Theodoret.
Bernays proposes Sigen, and Scott Plasten. The Abbe Cruice considers
Plasten an incongruous word as applied to the creation of spiritual
beings.
[723] The word "limit" occurs twice in this sentence, and Bunsen alters
the second into "Pleroma," so that the words may be rendered thus:
"Valentinus supposes to be second all the AEons that are within the
Pleroma."
[724] This is a Gnostic hymn, and is arranged metrically by Cruice, of
which the following is a translation:-- All things whirled on by spirit
I see, Flesh from soul depending, And soul from air forth flashing, And
air from aether hanging, And fruits from Bythus streaming, And from
womb the infant growing.
[725] The text here is corrupt, but the above rendering follows the
Abbe Cruice's version. Bunsen's emendation would, however, seem
untenable.
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Chapter XXXIII.--Secundus' System of AEons; Epiphanes; Ptolemaeus.
A certain (heretic) Secundus, [726] born about the same time with
Ptolemaeus, expresses himself thus: (he says) that there is a right
tetrad and a left tetrad,--namely, light and darkness. And he affirms
that the power which withdrew and laboured under deficiency, was not
produced from the thirty AEons, but from the fruits of these. Some
other (heretic), however--Epiphanes, a teacher among them--expresses
himself thus: "The earliest originating principle was inconceivable,
ineffable, and unnameable;" and he calls this Monotes. And (he
maintains) that there co-exists with this (principle) a power which he
denominates Henotes. This Henotes and this Monotes, not by projection
(from themselves), sent forth a principle (that should preside) over
all intelligibles; (and this was) both unbegotten and invisible, and he
styles it a Monad. "With this power co-exists a power of the same
essence, which very (power) I call Unity. These four powers sent forth
the remainder of the projections of the AEons." But others, again,
denominate the chief and originating Ogdoad, (which is) fourth (and)
invisible, by the following names: first, Proarche; next, Anennoetus;
third, Arrhetus; and fourth, Aoratus. And that from the first,
Proarche, was projected by a first and fifth place, Arche; and from
Anennoetus, by a second and sixth place, Acataleptus; and from
Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus,
Agennetus, a complement of the first Ogdoad. They wish that these
powers should exist before Bythus and Sige. Concerning, however, Bythus
himself, there are many different opinions. Some affirm him to be
unwedded, neither male nor female; but others (maintain) that Sige, who
is a female, is present with him, and that this constitutes the first
conjugal union.
But the followers of Ptolemaeus [727] assert that (Bythus) has two
spouses, which they call likewise dispositions, viz., Ennoia and
Thelesis (conception and volition). For first the notion was conceived
of projecting anything; next followed, as they say, the will to do so.
Wherefore also these two dispositions and powers--namely, Ennoia and
Thelesis--being, as it were, mingled one with the other, there ensued a
projection of Monogenes and Aletheia by means of a conjugal union. And
the consequence was, that visible types and images of those two
dispositions of the Father came forth from the invisible (AEons), viz.,
from Thelema, Nous, and from Ennoia, Aletheia. And on this account the
image of the subsequently generated Thelema is (that of a) male; but
(the image) of the unbegotten Ennoia is (that of a) female, since
volition is, as it were, a power of conception. For conception always
cherished the idea of a projection, yet was not of itself at least able
to project itself, but cherished the idea (of doing so). When, however,
the power of volition (would be present), then it projects the idea
which had been conceived.
__________________________________________________________________
[726] Concerning Secundus and Epiphanes, see Irenaeus, i. 11;
Theodoret, Haer. Fab., i. 5-9; Epiphanius, xxxii. 1, 3, 4; Tertullian,
Adv. Valent., c. xxxviii.; and St. Augustine, Haer., xi. Hippolytus, in
his remarks on Secundus and Epiphanes, borrows from St. Irenaeus.
[727] Concerning Ptolemaeus, see Irenaeus, i. 12; Tertullian, De
Praescript., c. xlix.; and Advers. Valent., c. viii.; Epiphanius,
Haer., xxxiii. 3-7; and Theodoret, Haeret. Fab., i. 8.
__________________________________________________________________
Chapter XXXIV.--System of Marcus; A Mere Impostor; His Wicked Devices
Upon the Eucharistic Cup.
A certain other teacher among them, Marcus, [728] an adept in sorcery,
carrying on operations [729] partly by sleight of hand and partly by
demons, deceived many from time to time. This (heretic) alleged that
there resided in him the mightiest power from invisible and unnameable
places. And very often, taking the Cup, as if offering up the
Eucharistic prayer, and prolonging to a greater length than usual the
word of invocation, he would cause the appearance of a purple, and
sometimes of a red mixture, so that his dupes imagined that a certain
Grace descended and communicated to the potion a blood-red potency. The
knave, however, at that time succeeded in escaping detection from many;
but now, being convicted (of the imposture), he will be forced to
desist from it. For, infusing secretly into the mixture some drug that
possessed the power of imparting such a colour (as that alluded to
above), uttering for a considerable time nonsensical expressions, he
was in the habit of waiting, (in expectation) that the (drug),
obtaining a supply of moisture, might be dissolved, and, being
intermingled with the potion, might impart its colour to it. The drugs,
however, that possess the quality of furnishing this effect we have
previously mentioned in the book on magicians. [730] And here we have
taken occasion to explain how they make dupes of many, and thoroughly
ruin them. And if it should prove agreeable to them to apply their
attention with greater accuracy to the statement made by us, they will
become aware of the deceit of Marcus.
__________________________________________________________________
[728] Concerning Marcus, see Irenaeus, i. 12-18; Tertullian,
Praescript., c. l.; Epiphanius, Haer., xxxiv.; Theodoret, Haeret. Fab.,
i. 9; St. Augustine, Haer., c. xiv.; and St. Jerome's 29th Epistle.
[729] energon: Bunsen reads dron, which has the same meaning. Cruice
reads aioron, but makes no attempt at translation. Miller's reading is
doron, which is obviously corrupt, but for which dolon has been
suggested, and with good show of reason.
[730] [The lost book upon the Witch of Endor, possibly. "Against the
Magi" is the title of the text, and is taken to refer to book iv. cap.
xxviii. p. 35, supra: the more probable opinion.
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Chapter XXXV.--Further Acts of Jugglery on the Part of Marcus.
And this (Marcus), infusing (the aforesaid) mixture into a smaller cup,
was in the habit of delivering it to a woman to offer up the
Eucharistic prayer, while he himself stood by, and held (in his hand)
another empty (chalice) larger than that. And after his female dupe
had pronounced the sentence of Consecration, [731] having received (the
cup from her), he proceeded to infuse (its contents) into the larger
(chalice), and, pouring them frequently from one cup to the other, was
accustomed at the same time to utter the following invocation: "Grant
that the inconceivable and ineffable Grace which existed prior to the
universe, may fill thine inner man, and make to abound in thee the
knowledge of this (grace), as She disseminates the seed of the
mustard-tree upon the good soil." And simultaneously pronouncing some
such words as these, and astonishing both his female dupe and those
that are present, he was regarded as one performing a miracle; while
the larger was being filled from the smaller chalice, in such a way as
that (the contents), being superabundant, flowed over. And the
contrivance of this (juggler) we have likewise explained in the
aforesaid (fourth) book, where we have proved that very many drugs,
when mingled in this way with liquid substances, are endued with the
quality of yielding augmentation, more particularly when diluted in
wine. Now, when (one of these impostors) previously smears, in a
clandestine manner, an empty cup with any one of these drugs, and shows
it (to the spectators) as if it contained nothing, by infusing into it
(the contents) from the other cup, and pouring them back again, the
drug, as it is of a flatulent nature, is dissolved [732] by being
blended with the moist substance. And the effect of this was, that a
superabundance of the mixture ensued, and was so far augmented, that
what was infused was put in motion, such being the nature of the drug.
And if one stow away (the chalice) when it has been filled, (what has
been poured into it) will after no long time return to its natural
dimensions, inasmuch as the potency of the drug becomes extinct by
reason of the continuance of moisture. Wherefore he was in the habit
of hurriedly presenting the cup to those present, to drink; but they,
horrified at the same time, and eager (to taste the contents of the
cup), proceeded to drink (the mixture), as if it were something divine,
and devised by the Deity. [733]
__________________________________________________________________
[731] Or, "had given thanks."
[732] analuomenou: some read anaduomenou, which is obviously
untenable.
[733] [Here was an awful travesty of the heresy of a later day which
introduced "the miracle of Bolsena" and the Corpus-Christi celebration.
See Robertson, Hist., vol. iii. p. 604.]
__________________________________________________________________
Chapter XXXVI.--The Heretical Practices of the Marcites in Regard of
Baptism.
Such and other (tricks) this impostor attempted to perform. And so it
was that he was magnified by his dupes, and sometimes he was supposed
to utter predictions. But sometimes he tried to make others (prophesy),
partly by demons carrying on these operations, and partly by practising
sleight of hand, as we have previously stated. Hoodwinking therefore
multitudes, he led on (into enormities) many (dupes) of this
description who had become his disciples, by teaching them that they
were prone, no doubt, to sin, but beyond the reach of danger, from the
fact of their belonging to the perfect power, and of their being
participators in the inconceivable potency. And subsequent to the
(first) baptism, to these they promise another, which they call
Redemption. And by this (other baptism) they wickedly subvert those
that remain with them in expectation of redemption, as if persons,
after they had once been baptized, could again obtain remission. Now,
it is by means of such knavery as this that they seem to retain their
hearers. And when they consider that these have been tested, and are
able to keep (secret the mysteries) committed unto them, they then
admit them to this (baptism). They, however, do not rest satisfied with
this alone, but promise (their votaries) some other (boon) for the
purpose of confirming them in hope, in order that they may be
inseparable (adherents of their sect). For they utter something in an
inexpressible (tone of) voice, after having laid hands on him who is
receiving the redemption. And they allege that they could not easily
declare (to another) what is thus spoken unless one were highly tested,
or one were at the hour of death, (when) the bishop comes and whispers
(it) into the (expiring one's) ear. And this knavish device (is
undertaken) for the purpose of securing the constant attendance upon
the bishop of (Marcus') disciples, as individuals eagerly panting to
learn what that may be which is spoken at the last, by (the knowledge
of) which the learner will be advanced to the rank of those admitted
into the higher mysteries. And in regard of these I have maintained a
silence for this reason, lest at any time one should suppose that I was
guilty of disparaging these (heretics). For this does not come within
the scope of our present work, only so far as it may contribute to
prove from what source (the heretics) have derived the standing-point
from which they have taken occasion to introduce the opinions advanced
by them. [734]
__________________________________________________________________
[734] [Bunsen (vol. i. p 72-75) makes useful comments.]
__________________________________________________________________
Chapter XXXVII.--Marcus' System Explained by Irenaeus; Marcus' Vision;
The Vision of Valentinus Revealing to Him His System.
For also the blessed presbyter Irenaeus, having approached the subject
of a refutation in a more unconstrained spirit, has explained such
washings and redemptions, stating more in the way of a rough digest
[735] what are their practices. (And it appears that some of the
Marcosians,) on meeting with (Irenaeus' work), deny that they have so
received (the secret word just alluded to), but they have learned that
always they should deny. Wherefore our anxiety has been more accurately
to investigate, and to discover minutely what are the (instructions)
which they deliver in the case of the first bath, styling it by some
such name; and in the case of the second, which they denominate
Redemption. But not even has this secret of theirs escaped (our
scrutiny). For these opinions, however, we consent to pardon Valentinus
and his school.
But Marcus, imitating his teacher, himself also feigns a vision,
imagining that in this way he would be magnified. For Valentinus
likewise alleges that he had seen an infant child lately born; and
questioning (this child), he proceeded to inquire who it might be. And
(the child) replied, saying that he himself is the Logos, and then
subjoined a sort of tragic legend; and out of this (Valentinus) wishes
the heresy attempted by him to consist. Marcus, making a similar
attempt [736] with this (heretic), asserts that the Tetrad came to him
in the form of a woman,--since the world could not bear, he says, the
male (form) of this Tetrad, and that she revealed herself who she was,
and explained to this (Marcus) alone the generation of the universe,
which she never had revealed to any, either of gods or of men,
expressing herself after this mode: When first the self-existent
Father, He who is inconceivable and without substance, He who is
neither male nor female, willed that His own ineffability should become
realized in something spoken, and that His invisibility should become
realized in form, He opened His mouth, and sent forth similar to
Himself a Logos. And this (Logos) stood by Him, and showed unto Him who
he was, viz., that he himself had been manifested as a (realization in)
form of the Invisible One. And the pronunciation of the name was of the
following description. He was accustomed to utter the first word of
the name itself, which was Arche, and the syllable of this was
(composed) of four [737] letters. Then he subjoined the second
(syllable), and this was also (composed) of four letters. Next he
uttered the third (syllable), which was (composed) of ten letters; and
he uttered the fourth (syllable), and this was (composed) of twelve
letters. Then ensued the pronunciation of the entire name, (composed)
of thirty letters, but of four syllables. And each of the elements had
its own peculiar letters, and its own peculiar form, and its own
peculiar pronunciation, as well as figures and images. And not one of
these was there that beholds the form of that (letter) of which this
was an element. And of course none of them could know the pronunciation
of the (letter) next to this, but (only) as he himself pronounces it,
(and that in such a way) as that, in pronouncing the whole (word), he
supposed that he was uttering the entire (name). For each of these
(elements), being part of the entire (name), he denominates (according
to) its own peculiar sound, as if the whole (of the word). And he does
not intermit sounding until he arrived at the last letter of the last
element, and uttered it in a single articulation. Then he said, that
the restoration of the entire ensued when all the (elements), coming
down into the one letter, sounded one and the same pronunciation, and
an image of the pronunciation he supposed to exist when we
simultaneously utter the word Amen. [738] And that these sounds are
those which gave form to the insubstantial and unbegotten AEon, and
that those forms are what the Lord declared to be angels--the (forms)
that uninterruptedly behold the face of the Father.
__________________________________________________________________
[735] Hippolytus has already employed this word, hadromesteron, in the
Prooemium. It literally means, of strong or compact parts. Hippolytus,
however, uses it in contrast to the expression leptomeres, in reference
to his Summary of Heresies. Bunsen thinks that Hippolytus means to say
that Irenaeus expressed himself rather too strongly, and that the
Marcosians, on meeting with Irenaeus' assertions, indignantly
repudiated them. Dr. Wordsworth translates hadromeros (in the
Prooemium), "with rude generality,"--a rendering scarcely in keeping
with the passage above.
[736] The largest extract from Irenaeus is that which follows--the
explanation of the heresy of Marcus. From this to the end of book vi.
occurs in Irenaeus likewise. Hippolytus' text does not always
accurately correspond with that of his master. The divergence, however,
is inconsiderable, and may sometimes be traceable to the error of the
transcriber.
[737] Hippolytus uses two words to signify letters, stoicheion and
gramma. The former strictly means an articulate sound as the basis of
language or of written words, and the latter the sound itself when
represented by a particular symbol or sign.
[738] [Rev. iii. 14. A name of Christ. This word is travestied as the
name Logos also, most profanely.]
__________________________________________________________________
Chapter XXXVIII.--Marcus' System of Letters.
But the generic and expressed names of the elements he called AEons,
and Logoi, and Roots, and Seeds, and Pleromas, and Fruits. (And he
maintains) that every one of these, and what was peculiar to each, is
perceived as being contained in the name of "Ecclesia." And the final
letter of the last element sent forth its own peculiar articulation.
And the sound of this (letter) came forth and produced, in accordance
with images of the elements, its own peculiar elements. And from these
he says that things existing here were garnished, and the things
antecedent to these were produced. The letter itself certainly, of
which the sound was concomitant with the sound below, he says, was
received up by its own syllable into the complement of the entire
(name); but that the sound, as if cast outside, remained below. And
that the element itself, from which the letter along with its own
pronunciation descended below, he says, is (composed) of thirty
letters, and that each one of the thirty letters contains in itself
other letters, by means of which the title of the letter is named. And
again, that the other (letters) are named by different letters, and the
rest by different (ones still). So that by writing down the letters
individually, the number would eventuate in infinity. In this way one
may more clearly understand what is spoken. The element Delta, (he
says,) has five letters in itself, (viz.), Delta, and Epsilon, and
Lambda, and Tau, and Alpha; and these very letters are (written) by
means of other letters. If, therefore, the entire substance of the
Delta eventuates in infinity, (and if) different letters invariably
produce different letters, and succeed one another, by how much greater
than that element is the more enormous sea [739] of the letters? And if
one letter is thus infinite, behold the entire name's depth of the
letters out of which the patient industry, nay, rather (I should say,)
the vain toil of Marcus wishes that the Progenitor (of things) should
consist! Wherefore also (he maintains) that the Father, who knew that
He was inseparable from Himself, gave (this depth) to the elements,
which he likewise denominates AEons. And he uttered aloud to each one
of them its own peculiar pronunciation, from the fact that one could
not pronounce the entire.
__________________________________________________________________
[739] This is Duncker's emendation, suggested by Irenaeus' text. Miller
reads ton topon, which yields scarcely any meaning.
__________________________________________________________________
Chapter XXXIX.--The Quaternion Exhibits "Truth."
And (Marcus alleged) that the Quaternion, after having explained these
things, spoke as follows: "Now, I wish also to exhibit to you Truth
herself, for I have brought her down from the mansions above, in order
that you may behold her naked, and become acquainted with her beauty;
nay, also that you may hear her speak, and may marvel at her wisdom.
Observe," says the Quaternion, "then, first, the head above, Alpha (and
long) O; the neck, B and P[si]; shoulders, along with hands, G and
C[hi]; breasts, Delta and P[hi]; diaphragm, [740] Eu; belly, Z and T;
pudenda, Eta and S; thighs, T[h] and R; knees, Ip; calves, Ko; ankles,
Lx[si]; feet, M and N." This is in the body of Truth, according to
Marcus. This is the figure of the element; this the character of the
letter. And he styles this element Man, and affirms it to be the source
of every word, and the originating principle of every sound, and the
realization in speech of everything that is ineffable, and a mouth of
taciturn silence. And this is the body of (Truth) herself. But do you,
raising aloft the conceiving power of the understanding, hear from the
mouths of Truth (of) the Logos, who is Self-generator [741] and
Progenitor. [742]
__________________________________________________________________
[740] Hippolytus' text has been here corrected from that of Irenaeus.
[741] This is a correction from Progenitor, on the authority of
Irenaeus and Epiphanius.
[742] Propatora: Irenaeus reads Patrodora, which is adopted by
Schneidewin, and translated patrium.
__________________________________________________________________
Chapter XL.--The Name of Christ Jesus.
But, after uttering these words, (Marcus details) that Truth, gazing
upon him, and opening her mouth, spoke the discourse (just-alluded to).
And (he tells us) that the discourse became a name, and that the name
was that which we know and utter, viz., Christ Jesus, and that as soon
as she had named this (name) she remained silent. While Marcus,
however, was expecting that she was about to say more, the Quaternion,
again advancing into the midst, speaks as follows: "Thou didst regard
as contemptible [743] this discourse which you have heard from the
mouth of Truth. And yet this which you know and seem long since to
possess is not the name; for you have merely the sound of it, but are
ignorant of the power. For Jesus is a remarkable name, having six
letters, [744] invoked [745] by all belonging to the called (of
Christ); whereas the other (name, that is, Christ,) consists of many
parts, and is among the (five) AEons of the Pleroma. (This name) is of
another form and a different type, and is recognised by those
existences who are connate with him, and whose magnitudes subsist with
him continually.
__________________________________________________________________
[743] The reading is doubtful. The translator adopts Scott's
emendation.
[744] [See note 1, p. 94 supra, on "Amen." Comp. Irenaeus, vol. i. p.
393, this series. This name of Jesus does, indeed, run through all
Scripture, in verbal and other forms; Gen. xlix. 18 and in Joshua, as a
foreshadowing.]
[745] Irenaeus has "known."
__________________________________________________________________
Chapter XLI.--Marcus' Mystic Interpretation of the Alphabet.
Know, (therefore,) that these letters which with you are (reckoned at)
twenty-four, are emanations from the three powers, and are
representative [746] of those (powers) which embrace even the entire
number of the elements. For suppose that there are some letters that
are mute--nine of them--of Pater and Aletheia, from the fact that these
are mute--that is, ineffable and unutterable. And (again, assume) that
there are other (letters that are) semi-vowels--eight of them--of the
Logos and of Zoe, from the fact that these are intermediate between
consonants and vowels, and receive the emanation [747] of the (letters)
above them, but the reflux of those below them. [748] And (likewise
take for granted) that there are vowels--and these are seven--of
Anthropos and Ecclesia, inasmuch as the voice of Anthropos proceeded
forth, and imparted form to the (objects of the) universe. For the
sound of the voice produced figure, and invested them with it. From
this it follows that there are Logos and Zoe, which have eight
(semi-vowels); and Anthropos and Ecclesia, which have seven (vowels);
and Pater and Aletheia, which have nine (mutes). But from the fact that
Logos wanted [749] (one of being an ogdoad), he who is in the Father
was removed (from his seat on God's right hand), and came down (to
earth). And he was sent forth (by the Father) to him from whom he was
separated, for the rectification of actions that had been committed.
(And his descent took place) in order that the unifying process, which
is inherent in Agathos, of the Pleromas might produce in all the single
power that emanates from all. And thus he who is of the seven (vowels)
acquired the power of the eight [750] (semi-vowels); and there were
produced three topoi, corresponding with the (three) numbers (nine,
seven, and eight),--(these topoi) being ogdoads. And these three being
added one to the other, exhibited the number of the twenty-four
(letters). And (he maintains), of course, that the three
elements,--(which he himself affirms to be (allied) with the three
powers by conjugal union, and which (by this state of duality) become
six, and from which have emanated the twenty-four elements,--being
rendered fourfold by the Quaternion's ineffable word, produce the same
number (twenty-four) with these. And these, he says, belong to
Anonomastus. And (he asserts) that these are conveyed by the six powers
into a similarity with Aoratus. And (he says) that there are six double
letters of these elements, images of images, which, being reckoned
along with the twenty-four letters, produce, by an analogical power,
the number thirty.
__________________________________________________________________
[746] eikonikas. This is Irenaeus' reading. Miller has eikonas
(representations).
[747] aporrhoian: some read aporian, which is obviously erroneous.
[748] hup' auta: Irenaeus reads huper auten, and Massuet hupenerthen.
[749] The deficiency consisted in there not being three ogdoads. The
sum total was twenty-four, but there was only one ogdoad--Logos and
Zoe. The other two--Pater and Aletheia, and Anthropos and Ecclesia--had
one above and one below an ogdoad.
[750] ton okto has been substituted for to noeto, an obviously corrupt
reading. The correction is supplied by Irenaeus.
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Chapter XLII.--His System Applied to Explain Our Lord's Life and Death.
And he says, as the result of this computation and that proportion,
[751] that in the similitude of an image He appeared who after the six
days Himself ascended the mountain a fourth person, and became the
sixth. [752] And (he asserts) that He (likewise) descended and was
detained by the Hebdomad, and thus became an illustrious Ogdoad. And He
contains in Himself of the elements the entire number which He
manifested, as He came to His baptism. (And the symbol of
manifestation was) the descent of the dove, which is O[mega] and Alpha,
and which by the number manifested (by these is) 801. [753] And for
this reason (he maintains) that Moses says that man was created on the
sixth day. And (he asserts) that the dispensation of suffering (took
place) on the sixth day, which is the preparation; (and so it was) that
on this (day) appeared the last man for the regeneration of the first
man. And that the beginning and end of this dispensation is the sixth
hour, at which He was nailed to the (accursed) tree. For (he says) that
perfect Nous, knowing the sixfold number to be possessed of the power
of production and regeneration, manifested to the sons of light the
regeneration that had been introduced into this number by that
illustrious one who had appeared. Whence also he says that the double
letters [754] involve the remarkable number. For the illustrious
number, being intermingled with the twenty-four elements, produced the
name (consisting) of the thirty letters.
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[751] Or, "economy."
[752] Christ went up with the three apostles, and was therefore the
fourth Himself; by the presence of Moses and Elias, He became the
sixth: Matt. xvii. 1; Mark ix. 2.
[753] The Greek word for dove is peristera, the letters of which
represent 801, as may be seen thus:-- p = 80 e = 5 r = 100 i = 10 s =
200 t = 300 e = 5 r = 100 a = 1 ___ 801 This, therefore, is equipollent
with Alpha and Omega, as a is equal to 1, and o to 800. [Stuff! Bunsen,
very naturally, exclaims.]
[754] grammata: some read pragmata.
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Chapter XLIII--Letters, Symbols of the Heavens.
He has, however, employed the instrumentality of the aggregate of the
seven numbers, in order that the result of the self-devised (counsel)
[755] might be manifested. Understand, he says, for the present, that
remarkable number to be Him who was formed by the illustrious one, and
who was, as it were, divided, and remained outside. And He, through
both His Own power and wisdom, by means of the projection of Himself,
imparted, in imitation of the seven powers, [756] animation to this
world, so as to make it consist of seven powers, and constituted (this
world) the soul of the visible universe. And therefore this one has
resorted to such all operation as what was spontaneously undertaken by
Himself; and these minister, [757] inasmuch as they are imitations of
things inimitable, unto the intelligence of the Mother. And the first
heaven sounds Alpha, [758] and the one after that E[psilon], and the
third Eta, and the fourth, even that in the midst of the seven (vowels,
enunciates) the power of Iota, and the fifth of O[micron], and the
sixth of U[psilon], and the seventh and fourth from the central [759]
one, O[mega]. And all the powers, when they are connected together in
one, emit a sound, and glorify that (Being) from whom they have been
projected. And the glory of that sound is transmitted upwards to the
Progenitor. And furthermore, he says that the sound of this ascription
of glory being conveyed to the earth, became a creator and producer of
terrestrial objects. And (he maintains) that the proof of this (may be
drawn) from the case of infants recently born, whose soul,
simultaneously with exit from the womb utters similarly this sound of
each one of the elements. As, then, he says, the seven powers glorify
the Logos, so also does the sorrowing soul in babes (magnify Him).
[760] And on account of this, he says, David likewise has declared,
"Out of the mouths of babes and sucklings Thou hast perfected praise."
[761] And again, "The heavens declare the glory of God." [762] When,
[763] however, the soul is involved in hardships, it utters no other
exclamation than the O[mega], inasmuch as it is afflicted in order that
the soul above, becoming aware of what is akin to herself (below), may
send down one to help this (earthly soul).
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[755] Supplied from Irenaeus.
[756] This should be altered into Hebdomad if we follow Irenaeus.
[757] tade diakonei. This is the text of Irenaeus, and corrects the
common reading, ta di eikonon.
[758] phthengetai (Irenaeus). The common reading is phainetai.
[759] mesou: in Irenaeus we have merous.
[760] Irenaeus has the sentence thus: "so also the soul in babes,
lamenting and bewailing Marcus, glorifies him."
[761] Ps. viii. 2.
[762] Ps. xix. 1.
[763] Hippolytus here omits some passages which are to be found in
Irenaeus.
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Chapter XLIV.--Respecting the Generation of the Twenty-Four Letters.
And so far for these points. Respecting, however, the generation of the
twenty-four elements, he expresses himself thus: that Henotes coexists
with Monotes, and that from these issue two projections, viz., Monas
and Hen, and that these being added together [764] become four, for
twice two are four. And again, the two and four (projections) being
added together, manifested the number six; and these six made fourfold,
produce the twenty-four forms. [765] And these are the names of the
first tetrad, and they are understood as Holy of Holies, and cannot be
expressed and they are recognised by the Son alone. These the Father
knows which they are. Those names which with Him are pronounced in
silence and with faith, are Arrhetus and Sige, Pater and Aletheia. And
of this tetrad the entire number is (that) of twenty-four letters. For
Arrhetus has seven elements, Sige five, and Pater five, and Aletheia
seven. [766] And in like manner also (is it with) the second tetrad;
(for) Logos and Zoe, Anthropos and Ecclesia, exhibited the same number
of elements. And (he says) that the expressed name--(that is, Jesus)
[767] --of the Saviour consists of six letters, but that His ineffable
[768] name, according to the number of the letters, one by one, [769]
consists of twenty-four elements, but Christ a Son of twelve. And (he
says) that the ineffable (name) in Christ consists of thirty letters,
and this exists, according to the letters which are in Him, the
elements being counted one by one. For the (name) Christ [770] consists
of eight elements; for Chi [771] consists of three, and R[ho] of two,
and EI of two, and I[ota], of four, S[igma] of five, and T[au] of
three, and OU of two, and San of three. Thus the ineffable name in
Christ consists, they allege, of thirty letters. And they assert that
for this reason He utters the words, "I am Alpha and Omega," displaying
the dove, which (symbolically) has this number, which is eight hundred
and one. [772]
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[764] Literally, "being twice two:" some for ousai read ousiai.
Irenaeus has epi duo ousai, i.e., "which being (added) into two."
[765] Hippolytus has only the word "twenty-four," to which Schneidewin
supplies "letters," and Irenaeus "forms," as given above. Hippolytus
likewise omits the word "produced," which Irenaeus supplies. The text
of the latter is tas eikositessaras apekusan morphas.
[766] Irenaeus adds, "which being added together, I mean the twice five
and twice seven, complete the number of the twenty-four (forms)."
[767] The parenthetical words had fallen into a wrong part of the
sentence, and are placed here by Schneidewin.
[768] This is a correction for "expressed" from Irenaeus. Marcus
observes the distinction afterwards.
[769] kata hen grammaton. The ms.. has engramaton. Irenaeus omits
these words.
[770] This entire sentence is wanting in Irenaeus.
[771] Corrected from Chri, which is in the ms.
[772] Irenaeus has the passage thus: "And for this reason He says that
He is Alpha and Omega, that He may manifest the dove, inasmuch as this
bird (symbolically) involves this number (801)." See a previous note in
chap. xlii. p. 95, supra.
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Chapter XLV.--Why Jesus is Called Alpha.
Now Jesus possesses this ineffable generation. For from the mother of
the universe, I mean the first tetrad, proceeded forth, in the manner
of a daughter, the second tetrad. And it became an ogdoad, from which
proceeded forth the decade; and thus was produced ten, and next
eighteen. The decade, therefore, coming in along with the ogdoad, and
rendering it tenfold, produced the number eighty; and again making
eighty tenfold, generated the number eight hundred. [773] And so it is
that the entire number of letters that proceeded forth from ogdoad into
decade is eight hundred and eighty-eight, which is Jesus; for the name
Jesus, according to the number in letters, is eight hundred and
eighty-eight. Now likewise the Greek alphabet has eight monads and
eight decades, and eight hecatontads; and these exhibit the calculated
sum of eight hundred and eighty-eight, that is, Jesus, who consists of
all numbers. And that on this account He is called Alpha (and Omega),
indicating His generation (to be) from all. [774]
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[773] Part of this sentence is supplied from Irenaeus.
[774] Hippolytus here omits the following sentence found in Irenaeus:
"And again thus--of the first quarternion, when added into itself, in
accordance with a progression of number, appeared the number ten, and
so forth."
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Chapter XLVI.--Marcus' Account of the Birth and Life of Our Lord.
But concerning the creation of this (Jesus), he expresses himself thus:
That powers emanating from the second tetrad fashioned Jesus, who
appeared on earth, and that the angel Gabriel [775] filled the place of
the Logos, and the Holy Spirit that of Zoe, and the "Power of the
Highest" [776] that of Anthropos, and the Virgin that of Ecclesia.
[777] And so it was, in Marcus' system, that the man (who appeared) in
accordance with the dispensation was born through Mary. [778] And when
He came to the water, (he says) that He descended like a dove upon him
who had ascended above and filled the twelfth number. And in Him
resides the seed of these, that is, such as are sown along with Him,
and that descend with (Him), and ascend with (Him). And that this power
which descended upon Him, he says, is the seed of the Pleroma, which
contains in itself both the Father and the Son, and the unnameable
power of Sige, which is recognised through these and all the AEons. And
that this (seed) is the spirit which is in Him and spoke in Him through
the mouth of the Son, the confession of Himself as Son of man, and of
His being one who would manifest the Father; (and that) when this
spirit came down upon Jesus, He was united with Him. The Saviour, who
was of the dispensation, he says, destroyed death, whereas He made
known (as) the Father Christ (Jesus). He says that Jesus, therefore, is
the name of the man of the dispensation, and that it has been set forth
for the assimilation and formation of Anthropos, who was about to
descend upon Him; and that when He had received Him unto Himself, He
retained possession of Him. And (he says) that He was Anthropos, (that)
He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and
Aletheia, and Ecclesia, and Zoe.
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[775] Luke i. 26-38.
[776] Or, "of the Son," an obvious mistake.
[777] Irenaeus has, "And the Virgin exhibited the place of Ecclesia."
[778] Irenaeus adds, "whom the Father of the universe selected, for
passage through the womb, by means of the Logos, for recognition of
Himself."
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Chapter XLVII.--The System of Marcus Shown to Be that of Pythagoras, by
Quotations from the Writings of Marcus' Followers.
I trust, therefore, that as regards these doctrines it is obvious to
all possessed of a sound mind, that (these tenets) are unauthoritative,
and far removed from the knowledge that is in accordance with Religion,
and are mere portions of astrological discovery, and the arithmetical
art of the Pythagoreans. And this assertion, ye who are desirous of
learning shall ascertain (to be true, by a reference to the previous
books, where,) amongst other opinions elucidated by us, we have
explained these doctrines likewise. In order, however, that we may
prove it a more clear statement, viz., that these (Marcosians) are
disciples not of Christ but of Pythagoras, I shall proceed to explain
those opinions that have been derived (by these heretics) from
Pythagoras concerning the meteoric (phenomena) of the stars [779] as
far as it is possible (to do so) by an epitome.
Now the Pythagoreans make the following statements: that the universe
consists of a Monad and Duad, and that by reckoning from a monad as far
as four they thus generate a decade. And again, [780] a duad coming
forth as far as the remarkable (letter),--for instance, two and four
and six,--exhibited the (number) twelve. And again, if we reckon from
the duad to the decade, thirty is produced; and in this are comprised
the ogdoad, and decade, and dodecade. And therefore, on account of its
having the remarkable (letter), the dodecade has concomitant [781] with
it a remarkable passion. [782] And for this reason (they maintain) that
when an error had arisen respecting the twelfth number, the sheep
skipped from the flock and wandered away; [783] for that the apostasy
took place, they say, in like manner from the decade. And with a
similar reference to the dodecade, they speak of the piece of money
which, on losing, a woman, having lit a candle, searched for
diligently. (And they make a similar application) of the loss
(sustained) in the case of the one sheep out of the ninety and nine;
and adding these one into the other, they give a fabulous account of
numbers. And in this way, they affirm, when the eleven is multiplied
into nine, that it produces the number ninety and nine; and on this
account that it is said that the word Amen embraces the number
ninety-nine. And in regard of another number they express themselves in
this manner: that the letter Eta along with the remarkable one
constitutes an ogdoad, as it is situated in the eighth place from
Alpha. Then, again, computing the number of these elements without the
remarkable (letter), and adding them together up to Eta, they exhibit
the number thirty. For any one beginning from the Alpha [784] to the
Eta will, after subtracting the remarkable (letter), discover the
number of the elements to be the number thirty. Since, therefore, the
number thirty is unified from the three powers; when multiplied thrice
into itself it produced ninety, for thrice thirty is ninety, (and this
triad when multiplied into itself produced nine). In this way the
Ogdoad brought forth the number ninety-nine from the first Ogdoad, and
Decade, and Dodecade. And at one time they collect the number of this
(trio) into an entire sum, and produce a triacontad; whereas at another
time they subtract twelve, and reckon it at eleven. And in like manner,
(they subtract) ten and make it nine. And connecting these one into the
other, and multiplying them tenfold, they complete the number
ninety-nine. Since, however, the twelfth AEon, having left the eleven
(AEons above), and departing downwards, withdrew, they allege that even
this is correlative (with the letters). For the figure of the letters
teaches (us as much). For L is placed eleventh of the letters, and this
L is the number thirty. And (they say) that this is placed according to
an image of the dispensation above; since from Alpha, irrespective of
the remarkable (letter), the number of the letters themselves, added
together up to L, according to the augmentation of the letters with the
L itself, produces the number ninety-nine. But that the L, situated in
the eleventh (of the alphabet), came down to search after the number
similar to itself, in order that it might fill up the twelfth number,
and that when it was discovered it was filled up, is manifest from the
shape itself of the letter. For Lambda, when it attained unto, as it
were, the investigation of what is similar to itself, and when it found
such and snatched it away, filled up the place of the twelfth, the
letter M, which is composed of two Lambdas. And for this reason (it
was) that these (adherents of Marcus), through their knowledge, avoid
the place of the ninety-nine, that is, the Hysterema, a type of the
left hand, [785] and follow after the one which, added to ninety-nine,
they say was transferred to his own right hand.
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[779] Cruice thinks that for stars we should read "numbers," but gives
no explanation of the meaning of meteora. This word, as applied to
numbers, might refer to "the astrological phenomena" deducible by means
of numerical calculations.
[780] A comparison of Hippolytus with Irenaeus, as regards what
follows, manifests many omissions in the former.
[781] Following Irenaeus, the passage would be rendered thus: "And
therefore, on account of its having the remarkable (letter) concomitant
with it, they style the dodecade a remarkable passion." Massuet, in his
Annotations on Irenaeus, gives the following explanation of the above
statement, which is made by Hippolytus likewise. From the twelfth
number, by once abstracting the remarkable (number), which does not
come into the order and number of the letters, eleven letters remain.
Hence in the dodecade, the pathos, or what elsewhere the heretics call
the "Hysterema," is a defect of one letter. And this is a symbol of the
defect or suffering which, upon the withdrawal of one AEon, happened
unto the last dodecade of AEons.
[782] Hippolytus' statement is less copious and less clear than that of
Irenaeus, who explains the defect of the letter to be symbolical of an
apostasy of one of the AEons, and that this one was a female.
[783] Luke xv. 4-10.
[784] Marcus' explanation of this, as furnished by Irenaeus, is more
copious than Hippolytus'.
[785] The allusion here seems to be to the habit among the ancients of
employing the fingers for counting, those of the left hand being used
for all numbers under 100, and those of the right for the numbers above
it. To this custom the poet Juvenal alludes, when he says of Nestor:--
Atque suos jam dextera computat annos. That is, that he was one hundred
years old.
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Chapter XLVIII.--Their Cosmogony Framed According to These Mystic
Doctrines of Letters.
And by the Mother, they allege, were created first the four elements,
which, they say, are fire, water, earth, air; and these have been
projected as an image of the tetrad above; and reckoning the energies
of these--for instance, as hot, cold, moist, dry--they assert that they
accurately portray the Ogdoad. And next they compute ten powers thus.
(There are, they say,) seven orbicular bodies, which they likewise call
heavens. There is next a circle containing these within its compass,
and this also they name an eighth heaven: and in addition to these,
they affirm the existence of both a sun and moon. And these being ten
in number, they say, are images of the invisible decade that (emanated)
from Logos and Zoe. (They affirm,) however, that the dodecade is
indicated by what is termed the zodiacal circle. For these twelve
zodiacal signs, they say, most evidently shadowed forth [786] the
daughter of Anthropos and Ecclesia, namely the Dodecade. And since, he
says, the upper heaven has been united from an opposite direction to
the revolutionary motion, which is most rapid, of the entire (of the
signs); and since (this heaven) within its cavity retards, and by its
slowness counterpoises, the velocity of those (signs), so that in
thirty years it accomplishes its circuit from sign to sign,--they
therefore assert that this (heaven) is an image of Horos, who encircles
the mother of these, who has thirty names. And, again, (they affirm)
that the moon, which traverses the heaven in thirty days, by reason of
(these) days portrays the number of the AEons. And (they say) that the
sun, performing its circuit, and terminating its exact return to its
first position in its orbit in twelve months, manifests the dodecade.
And also (they say) that the days themselves, involving the measure of
twelve hours, constitute a type of the empty [787] dodecade; and that
the circumference of the actual zodiacal circle consists of three
hundred and sixty degrees, and that each zodiacal sign possesses thirty
divisions. In this way, therefore, even by means of the circle, they
maintain that the image is preserved [788] of the connection of the
twelve with the thirty. [789] But, moreover, alleging that the earth
was divided into twelve regions, and that according to each particular
region it receives one power by the latter's being sent down from the
heavens, and that it produces children corresponding in likeness [790]
unto the power which transmitted (the likeness) by emanation; (for this
reason) they assert that earth is a type of the Dodecade above.
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[786] Or, "sketched out" (Irenaeus).
[787] Or, "radiant."
[788] Or, "measured."
[789] Massuet gives the following explanation: The sun each day
describes a circle which is divided into twelve parts of 30 degrees
each, and consists of 360 degrees. And as for each of the hours, where
days and nights are equal, 15 degrees are allowed, it follows that in
two hours, that is, in the twelfth part of a day, the sun completes a
progress of 30 degrees.
[790] Or, "of the same substance."
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Chapter XLIX.--The Work of the Demiurge Perishable.
And in addition to these (points, they lay down) that the Demiurge of
the supernal Ogdoad, desirous of imitating the indefinite, and
everlasting, and illimitable (one), and (the one) not subject to the
condition of time; and (the Demiurge) not being able to represent the
stability [791] and eternity of this (Ogdoad), on account of his being
the fruit of the Hysterema, to this end appointed times, and seasons,
and numbers, measuring many years in reference to the eternity of this
(Ogdoad), thinking by the multitude of times to imitate its
indefiniteness. And here they say, when Truth eluded his pursuit, that
Falsehood followed close upon him; and that on account of this, when
the times were fulfilled, his work underwent dissolution.
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[791] Or, "blamelessness."
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Chapter L.--Marcus and Colarbasus Refuted by Irenaeus.
These assertions, then, those who are of the school of Valentinus
advance concerning both the creation and the universe, in each case
propagating opinions still more empty. [792] And they suppose this to
constitute productiveness (in their system), if any one in like manner,
making some greater discovery, will appear to work wonders. And
finding, (as they insinuate,) each of the particulars of Scripture to
accord with the aforesaid numbers, they (attempt to) criminate Moses
and the prophets, alleging that these speak allegorically of the
measures of the AEons. And inasmuch as these statements are trifling
and unstable, it does not appear to me expedient to bring them before
(the reader. This, however, is the less requisite,) as now the blessed
presbyter [793] Irenaeus has powerfully and elaborately refuted the
opinions of these (heretics). And to him we are indebted for a
knowledge of their inventions, (and have thereby succeeded in) proving
that these heretics, appropriating these opinions from the Pythagorean
philosophy, and from over-spun theories of the astrologers, cast an
imputation upon Christ, as though He had delivered these (doctrines).
But since I suppose that the worthless opinions of these men have been
sufficiently explained, and that it has been clearly proved whose
disciples are Marcus and Colarbasus, who were successors of the school
of Valentinus, let us see what statement likewise Basilides advances.
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[792] Or, "strange."
[793] [The Apostle John delights to call himself a presbyter, and St.
Peter claims to be co-presbyter with the elders whom he exhorts. The
Johannean school of primitive theologians seem to love this expression
pre-eminently. It was almost as little specific in the primitive age as
that of pastor or minister in our own.]
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Saint Hippolytus - part 1
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