,,translations ,,of ,,christian ,,literature ,,general ,,editors3 ,w4 ,j4 ,,sparrow-,,simpson1 ,d4,d41 ,w4 ,k4 ,,lowther ,,clarke1 ,b4,d4 ,,series ,i ,,greek ,,texts ,,philosophumena ,,or ,,the ,,refutation ,,of ,,all ,,heresies ,,philosophumena ,,or ,,the ,,refutation ,,of ,,all ,,heresies ,,formerly ,,attributed ,,to ,,origen1 ,,but ,,now ,,to ,,hippolytus1 ,,bishop ,,and ,,martyr1 ,,who ,,flourished ,,about #bbj ,a4,d4 ,,translated ,,from ,,the ,,text ,,of ,,cruice ,,by ,f4 ,,legge1 ,f4,s4,a4 ,,vol4 ,i4 ,,london ,,society ,,for ,,promoting ,,christian ,,knowledge ,,new ,,york3 ,,the ,,macmillan ,,company #aiba ,,printed ,,in ,,great ,,britain ,,by ,,richard ,,clay ,,sons1 ,,limited1 ,,paris ,,garden1 ,,stamford ,,st41 ,s4,e4 #a1 ,,and ,,bungay1 ,,suffolk4 ,,contents ,,page ,,introduction #a-cj #a4 ,,the ,,text1 ,,its ,,discovery1 ,,publication ,,and ,,editions #a #b4 ,,the ,,authorship ,,of ,,the ,,work #e #c4 ,,the ,,credibility ,,of ,,hippolytus #h #d4 ,,the ,,composition ,,of ,,the ,,work #aa #e4 ,,the ,,style ,,of ,,the ,,work #bc #f4 ,,the ,,value ,,of ,,the ,,work #bh ,,book ,i3 ,,the ,,philosophers #ca-fd ,,pro,,mium #cb ,,thales #ce ,,pythagoras #cf ,,empedocles #dj ,,heraclitus #da ,,anaximander #db ,,anaximenes #dc ,,anaxagoras #dd ,,archelaus #df ,,parmenides #dg ,,leucippus #dh ,,democritus #dh ,,xenophanes #di ,,ecphantus #ej ,,hippo #ej ,,socrates #ea ,,plato #ea ,,aristotle #ee ,,the ,,stoics #eg ,,epicurus #eh ,,the ,,academics #ei ,,the ,,brachmans ,,among ,,the ,,indians #fj ,,the ,,druids ,,among ,,the ,,celts #fa ,,hesiod #fb ,,book ,,ii 8 #fe ,,book ,,iii 8 #fe ,,book ,,iv3 ,,the ,,diviners ,,and ,,magicians #fg-aag #a4 ,,of ,,astrologers #fg #b4 ,,of ,,mathematicians #hc #c4 ,,of ,,divination ,,by ,,metoposcopy #hg #d4 ,,the ,,magicians #ib #e4 ,,recapitulation #ajc #f4 ,,of ,,divination ,,by ,,astronomy #ajg #g4 ,,of ,,the ,,arithmetical ,,art #aad ,,book ,v3 ,,the ,,ophite ,,heresies #aah-ahj #a4 ,,naassenes #aah #b4 ,,perat #adf #c4 ,,the ,,sethiani #afj #d4 ,,justinus #afi ,,philosophumena ,,introduction #a4 ,,the ,,text1 ,,its ,,discovery1 ,,publication ,,and ,,editions ,the story of the discovery of the book here translated so resembles a romance as to appear like a flower in the dry and dusty field of patristic lore4 ,a short treatise called ,philosophumena1 or 8,philosophizings10 had long been known1 four early copies of it being in existence in the ,papal and other libraries of ,rome1 ,florence and ,turin4 ,the superscriptions of these texts and a note in the margin of one of them caused the treatise to be attributed to ,origen1 and its ,edito princeps is that published in #agja at ,leipzig by ,fabricius with notes by the learned ,gronovius4 ,as will be seen later1 it is by itself of no great importance to modern scholars1 as it throws no new light on the history or nature of ,greek philosophy1 while it is mainly compiled from some of those epitomes of philosophic opinion current in the early centuries of our era1 of which the works of ,diogenes ,laertius and ,aetius are the best known4 ,in the year #ahdj1 however1 ,mynodes ,mynas1 a learned ,greek1 was sent by ,abel ,villemain1 then ,minister of ,public ,instruction in the ,government of ,louis ,philippe1 on a voyage of discovery to the monasteries of ,mt4 ,athos1 whence he returned with1 among other things1 the ,,ms4 of the last seven books contained in these volumes4 ,this proved on investigation to be ,books ,,iv to ,x inclusive of the original work of which the text published by ,fabricius was ,book ,i1 and therefore left only ,books ,,ii and ,,iii to be accounted for4 ,the pagination of the ,,ms4 shows that the two missing books never formed part of it2 but the author's remarks at the end of ,books ,i and ,,ix1 and the beginning of ,books ,v and ,x#a lead one to conclude that if they ever existed they must have dealt with the ,mysteries and secret rites of the ,egyptians1 or rather of the ,alexandrian ,greeks1#b with the theologies and cosmogonies of the ,persians and ,chaldans1 and with the magical practices and incantations of the ,babylonians4 ,deeply interesting as these would have been from the archological and anthropological standpoint1 we perhaps need not deplore their loss overmuch4 ,the few references made to them in the remainder of the work go to show that here too the author had no very profound acquaintance with1 or first-hand knowledge of1 his subject1 and that the scanty information that he had succeeded in collecting regarding it was only thrown in by him as an additional support for his main thesis4 ,this last1 which is steadily kept in view throughout the book1 is that the peculiar tenets and practices of the ,gnostics and other heretics of his time were not derived from any misinterpretation of the ,scriptures1 but were a sort of amalgam of those current among the heathen with the opinions held by the philosophers#c as to the origin of all things4 ,the same reproach of scanty information cannot be brought against the books discovered by ,mynas4 ,book ,,iv1 four pages at the beginning of which have perished1 deals with the arts of divination as practised by the arithmomancers1 astrologers1 magicians and other charlatans who infested ,rome in the first three centuries of our era2 and the author's account1 which the corruption of the text makes rather difficult to follow1 yet gives us a new and unexpected insight into the impostures and juggleries by which they managed to bewilder their dupes4 ,books ,v to ,,ix deal in detail with the opinions of the heretics themselves1 and differ from the accounts of earlier heresiologists by quoting at some length from the once extensive ,gnostic literature1 of which well-nigh the whole has been lost to us4#d ,thus1 our author gives us excerpts from a work called the ,great ,announcement1 attributed by him to ,simon ,magus1 from another called ,proastii used by the sect of the ,perat1 from the ,paraphrase of ,seth in favour with the ,sethiani1 from the ,baruch of one ,justinus1 a heresiarch hitherto unknown to us1 and from a work by an anonymous writer belonging to the ,naassenes or ,ophites1 which is mainly a ,gnostic explanation of the hymns used in the worship of ,cybele4#e ,besides these1 there are long extracts from ,basilidian and ,valentinian works which may be by the founders of those sects1 and which certainly give us a more extended insight into their doctrines than we before possessed2 while ,book ,x contains what purports to be a summary of the whole work4 ,this1 however1 does not exhaust the new information put at our disposal by ,mynas' discovery4 ,in the course of an account of the heresy of ,noetus1 who refused to admit any difference between the ,first and ,second ,persons of the ,trinity1 our author suddenly develops a violent attack on one ,callistus1 a high officer of the ,church1 whom he describes as a runaway slave who had made away with his master's money1 had stolen that deposited with him by widows and others belonging to the ,church1 and had been condemned to the mines by the ,prefect of the ,city1 to be released only by the grace of ,commodus' concubine1 ,marcia4#f ,he further accuses ,callistus of leaning towards the heresy of ,noetus1 and of encouraging laxity of manners in the ,church by permitting the marriage and re-marriage of bishops and priests1 and concubinage among the unmarried women4 ,the heaviness of this charge lies in the fact that this ,callistus can hardly be any other than the ,saint and ,martyr of that name1 who succeeded ,zephyrinus in the ,chair of ,st4 ,peter about the year #bah1 and whose name is familiar to all visitors to modern ,rome from the cemetery which still bears it1 and over which the work before us says he had been set by his predecessor4#g ,the explanation of these charges will be discussed when we consider the authorship of the book1 but for the present it may be noticed that they throw an entirely unexpected light upon the inner history of the ,primitive ,church4 ,these facts1 however1 were not immediately patent4 ,the ,,ms41 written as appears from the colophon by one ,michael in an extremely crabbed hand of the fourteenth century1 is full of erasures and interlineations1 and has several serious lacun4#h ,hence it would probably have remained unnoticed in the ,bibliothque ,royale of ,paris to which it was consigned1 had it not there met the eye of ,bnigne ,emmanuel ,miller1 a ,french scholar and archologist who had devoted his life to the study and decipherment of ancient ,greek ,,mss4 ,by his care and the generosity of the ,university ,press1 the ,,ms4 was transcribed and published in #ahea at ,oxford1 but without either ,introduction or explanatory notes1 although the suggested emendations in the text were all carefully noted at the foot of every page4#i ,these omissions were repaired by the ,german scholars ,f4 ,g4 ,schneidewin and ,ludwig ,duncker1 who in #ahef-ahei published at ,gttingen an amended text with full critical and explanatory notes1 and a ,latin version4#aj ,the completion of this publication was delayed by the death of ,schneidewin1 which occurred before he had time to go further than ,book ,,vii1 and was followed by the appearance at ,paris in #ahfj of a similar text and translation by the ,abb ,cruice1 then ,rector of a college at ,rome1 who had given1 as he tells us in his ,prolegomena1 many years to the study of the work4#aa ,as his edition embodies all the best features of that of ,duncker and ,schneidewin1 together with the fruits of much good and careful work of his own1 and a ,latin version incomparably superior in clearness and terseness to the ,german editors'1 it is the one mainly used in the following pages4 ,an ,english translation by the ,rev4 ,j4 ,h4 ,macmahon1 the translator for ,bohn's series of a great part of the works of ,aristotle1 also appeared in #ahfh in ,messrs4 ,clark's ,ante-,nicene ,library4 ,little fault can be found with it on the score of verbal accuracy2 but fifty years ago the relics of ,gnosticism had not received the attention that has since been bestowed upon them1 and the translator1 perhaps in consequence1 did little to help the general reader to an understanding of the author's meaning4 #b4 ,,the ,,authorship ,,of ,,the ,,work ,even before ,mynas' discovery1 doubts had been cast on the attribution of the ,philosophumena to ,origen4 ,the fact that the author in his ,promium speaks of himself as a successor of the ,apostles1 a sharer in the grace of high priesthood1 and a guardian of the ,church1#ab had already led several learned writers in the eighteenth century to point out that ,origen1 who was never even a bishop1 could not possibly be the author1 and ,epiphanius1 ,didymus of ,alexandria1 and ,aetius were among the names to which it was assigned4 ,immediately upon the publication of ,miller's text1 this controversy was revived1 and naturally became coloured by the religious and political opinions of its protagonists4 ,jacobi in a ,german theological journal was the first to declare that it must have been written by ,hippolytus1 a contemporary of ,callistus1#ac and this proved to be like the letting out of waters4 ,the dogma of ,papal ,infallibility was already in the air1 and the opportunity was at once seized by the ,baron von ,bunsen1 then ,prussian ,ambassador at the ,court of ,st4 ,james'1 to do what he could to defeat its promulgation4 ,in his ,hippolytus and his ,age 7#aheb71 he asserted his belief in ,jacobi's theory1 and drew from the abuse of ,callistus in ,book ,,ix of the newly discovered text1 the conclusion that even in the third century the ,primacy of the ,bishops of ,rome was effectively denied4 ,the celebrated ,christopher ,wordsworth1 ,bishop of ,lincoln1 followed with a scholarly study in which1 while rejecting von ,bunsen's conclusion1 he admitted his main premises2 and ,dr4 ,dllinger1 who was later to prove the chief opponent of ,papal claims1 appeared a little later with a work on the same side4 ,against these were to be found none who ventured to defend the supposed authorship of ,origen1 but many who did not believe that the work was rightly attributed to ,hippolytus4 ,among the ,germans1 ,fessler and ,baur pronounced for ,caius1 a presbyter to whom ,photius in the ninth century gave the curious title of 8,bishop of ,gentiles10 as author2 of the ,italians1 de ,rossi assigned it to ,tertullian and ,armellini to ,novatian2 of the ,french1 the ,abb ,jallabert in a doctoral thesis voted for ,tertullian2 while ,cruice1 who was afterwards to translate the work1 thought its author must be either ,caius or ,tertullian4#ad ,fortunately there is now no reason to re-open the controversy1 which one may conclude has come to an end by the death of ,lipsius1 the last serious opponent of the ,hippolytan authorship4 ,mgr4 ,duchesne1 who may in such a matter be supposed to speak with the voice of the majority of the learned of his own communion1 in his ,histoire ,ancienne de l'glise#ae accepts the view that ,hippolytus was the author of the ,philosophumena1 and thinks that he became reconciled to the ,church under the persecution of ,maximin4#af ,we may1 therefore1 take it that ,hippolytus' authorship is now admitted on all sides4 ,a few words must be said as to what is known of this ,hippolytus4 ,a ,saint and ,martyr of that name appears in the ,roman ,calendar1 and a seated statue of him was discovered in ,rome in the sixteenth century inscribed on the back of the chair with a list of works1 one of which is claimed in our text as written by its author4#ag ,he is first mentioned by ,eusebius1 who describes him as the 8,bishop of another ,church0 than that of ,bostra1 of which he has been speaking2#ah then by ,theodoret1 who calls him the 8holy ,hippolytus1 bishop and martyr02#ai and finally by ,prudentius1 who says that he became a ,novatianist1 but on his way to martyrdom returned to the bosom of the ,church and entreated his followers to do the same4#bj ,we have many writings1 mostly fragmentary1 attributed to him1 including among others one on the ,paschal cycle which is referred to on the statue just mentioned1 a tract against ,noetus used later by ,epiphanius1 and others on ,antichrist1 ,daniel1 and the ,apocalypse1 all of which show a markedly chiliastic tendency4 ,in the ,,mss4 in which some of these occur1 he is spoken of as 8,bishop of ,rome10 and this seems to have been his usual title among ,greek writers1 although he is in other places called 8,archbishop10 and by other titles4 ,from these and other facts1 ,dllinger comes to the conclusion that he was really an anti-pope or schismatic bishop who set himself up against the authority of ,callistus1 and this1 too1 is accepted by ,mgr4 ,duchesne1 who agrees with ,dllinger that the schism created by him lasted through the primacies of ,callistus' successors1 ,urbanus and ,pontianus1 and only ceased when this last was exiled together with ,hippolytus to the mines of ,sardinia4#ba ,though the evidence on which this is based is not very strong1 it is a very reasonable account of the whole matter2 and it becomes more probable if we choose to believe--for which1 however1 there is no distinct evidence--that ,hippolytus was the head of the ,greek-speaking community of ,christians at ,rome1 while his enemy ,callistus presided over the more numerous ,latins4 ,in that case1 the schism would be more likely to be forgotten in time of persecution1 and would have less chance of survival than the more serious ones of a later age2 while it would satisfactorily account for the conduct of the ,imperial authorities in sending the heads of both communities into penal servitude at the same time4 ,by doing so1 ,maximin or his pagan advisers doubtless considered they were dealing the yet adolescent ,church a double blow4 #c4 ,,the ,,credibility ,,of ,,hippolytus ,assuming1 then1 that our author was ,hippolytus1 schismatic ,bishop of ,rome from about #bah to #bce1 we must next see what faith is to be attached to his statements4 ,this question was first raised by the late ,dr4 ,george ,salmon1 ,provost of ,trinity ,college1 ,dublin1 who was throughout his life a zealous student of ,gnosticism and of the history of the ,church during the early centuries4 ,while working through our text he was so struck by the repetition in the account of four different sects of the simile about the magnet drawing iron to itself and the amber the straws1 as to excogitate a theory that ,hippolytus must have been imposed upon by a forger who had sold him a number of documents purporting to be the secret books of the heretics1 but in reality written by the forger himself4#bb ,this theory was afterwards adopted by the late ,heinrich ,sthelin1 who published a treatise in which he attempted to show in the laborious ,german way1 by a comparison of nearly all the different passages in it which present any similarity of diction1 that the whole document was suspect4#bc ,the different passages on which he relies will be dealt with in the notes as they occur1 and it may be sufficient to mention here the opinion of ,m4 ,eugne de ,faye1 the latest writer on the point1 that the theory of ,salmon and ,sthelin goes a long way beyond the facts4#bd ,as ,m4 de ,faye points out1 the different documents quoted in the work differ so greatly from one another both in style and contents1 that to have invented or concocted them would have required a forger of almost superhuman skill and learning4 ,to which it may be added that the mere repetition of the phrases that ,sthelin has collated with such diligence would be the very thing that the least skilful forger would most studiously avoid1 and that it could hardly fail to put the most credulous purchaser on his guard4 ,it is also the case that some at least of the phrases of whose repetition ,salmon and ,sthelin complain can be shown to have come1 not from the ,gnostic author quoted1 but from ,hippolytus himself1 and that others are to be found in the ,gnostic works which have come down to us in ,coptic dress4#be ,these ,coptic documents1 as the present writer has shown elsewhere1#bf are so intimately linked together that all must be taken to have issued from the same school4 ,they could not have been known to ,hippolytus or he would certainly have quoted them in the work before us2 nor to the supposed forger1 or he would have made greater use of them4 ,we must1 therefore1 suppose that1 in the passages which they and our text have in common1 both they and it are drawing from a common source which can hardly be anything else than the genuine writings of earlier heretics4 ,we must1 therefore1 agree with ,m4 de ,faye that the ,salmon-,sthelin theory of forgery must be rejected4 ,if1 however1 we turn from this to such statements of ,hippolytus as we can check from other sources1 we find many reasons for doubting not indeed the good faith of him or his informants1 but the accuracy of one or other of them4 ,thus1 in his account of the tenets of the philosophers1 he repeatedly alters or misunderstands his authorities1 as when he says that ,thales supposed water to be the end as it had been the beginning of the ,universe1#bg or that 8,zaratas10 as he calls ,zoroaster1 said that light was the father and darkness the mother of beings1#bh which statements are directly at variance with what we know otherwise of the opinions of these teachers4 ,so1 too1 in ,book ,i1 he makes ,empedocles say that all things consist of fire1 and will be resolved into fire1 while in ,book ,,vii1 he says that ,empedocles declared the elements of the cosmos to be six in number1 whereof fire1 one of the two instruments which alter and arrange it1 is only one4#bi ,again1 in ,book ,,ix1 he says that he has already expounded the opinions of ,heraclitus1 and then sets to work to describe as his a perfectly different set of tenets from that which he has assigned to him in ,book ,i2 while in ,book ,x he ascribes to ,heraclitus yet another opinion4#cj ,or we may take as an example the system of arithmomancy or divination by the 8,pythagorean number0 whereby1 he says1 its professors claim to predict the winner of a contest by juggling with the numerical values of the letters in the competitors' names1 and then gives instances1 some of which do and others do not work out according to the rule he lays down4 ,so1 too1 in his unacknowledged quotations from ,sextus ,empiricus1 he so garbles his text as to make it unintelligible to us were we not able to restore it from ,sextus' own words4 ,so1 again1 in his account of the sleight-of-hand and other stage tricks1 whereby he says1 no doubt with truth1 the magicians used to deceive those who consulted them1 his account is so carelessly written or copied that it is only by means of much reading between the lines that it can be understood1 and even then it recounts many more marvels than it explains4#ca ,some of this inaccuracy may possibly be due to mistakes in copying and re-copying by scribes who did not understand what they were writing2 but when all is said there is left a sum of blunders which can only be attributed to great carelessness on the part of the author4 ,yet1 as if to show that he could take pains if he liked1 the quotations from ,scripture are on the whole correctly transcribed and show very few variations from the received versions4 ,consequently when such variations do occur 7they are noted later whenever met with71 we must suppose them to be not the work of ,hippolytus1 but of the heretics from whom he quotes1 who must1 therefore1 have taken liberties with the ,new ,testament similar to those of ,marcion4 ,where1 also1 he copies ,irenus with or without acknowledgment1 his copy is extremely faithful1 and agrees with the ,latin version of the model more closely than the ,greek of ,epiphanius4 ,it would seem1 therefore1 that our author's statements1 although in no sense unworthy of belief1 yet require in many cases strict examination before they can be unhesitatingly accepted4#cb #d4 ,,the ,,composition ,,of ,,the ,,work ,in these circumstances1 and in view of the manifest discrepancies between statements in the earlier part of the text and what purports to be their repetition in the later1 the question has naturally arisen as to whether the document before us was written for publication in its present form4 ,it is never referred to or quoted by name by any later author1 and although the argument from silence has generally proved a broken reed in such cases1 there are here some circumstances which seem to give it unusual strength4 ,it was certainly no reluctance to call in evidence the work of a schismatic or heretical writer which led to the work being ignored1 for ,epiphanius1 a century and a half later1 classes ,hippolytus with ,irenus and ,clement of ,alexandria as one from whose writings he has obtained information1#cc and ,theodoret1 while making use still later of certain passages which coincide with great closeness with some in ,book ,x of our text1#cd admits1 as has been said1 ,hippolytus' claim to both episcopacy and martyrdom4 ,but the passages in ,theodoret which seem to show borrowing from ,hippolytus1 although possibly1 are not necessarily from the work before us4 ,the author of this tells us in ,book ,i that he has 8aforetime0#ce expounded the tenets of the heretics 8within measure10 and without revealing all their mysteries1 and it might1 therefore1 be from some such earlier work that both ,epiphanius and ,theodoret have borrowed4 ,some writers1 including ,salmon1#cf have thought that this earlier work of our author is to be found in the anonymous tractate ,adversus ,omnes ,hreses usually appended to ,tertullian's works4#cg ,yet this tractate1 which is extremely short1 contains nothing that can be twisted into the words common to our text and to ,theodoret1 and we might1 therefore1 assert with confidence that it was from our text that ,theodoret copied them but for the fact that he nowhere indicates their origin4 ,this might be only another case of the unacknowledged borrowing much in fashion in his time1 were it not that ,theodoret has already spoken of ,hippolytus in the eulogistic terms quoted above1 and would therefore1 one would think1 have been glad to give as his informant such respectable authority4 ,as he did not do so1 we may perhaps accept the conclusion drawn by ,cruice with much skill in a study published shortly after the appearance of ,miller's text1#ch and say with him that ,theodoret did not know that the passages in question were to be found in any work of ,hippolytus4 ,in this case1 as the statements in ,book ,,ix forbid us to suppose that our text was published anonymously or pseudonymously1 the natural inference is that both ,hippolytus and ,theodoret drew from a common source4 ,what this source was likely to have been there can be little doubt4 ,our author speaks more than once of 8the blessed elder ,irenus10 who has1 he says1 refuted the heretic ,marcus with much vigour1 and he implies that the energy and power displayed by ,irenus in such matters have shortened his own work with regard to the ,valentinian school generally4#ci ,photius1 also1 writing as has been said in the ninth century1 mentions a work of ,hippolytus against heresies admittedly owing much to ,irenus' instruction4 ,the passage runs thus3-- 8,a booklet of ,hippolytus has been read4 ,now ,hippolytus was a disciple of ,irenus4 ,but it 7i4 e4 the booklet7 was the compilation against #cb heresies making 7the7 ,dositheans the beginning 7of them7 and comprising 7those7 up to ,noetus and the ,noetians4 ,and he says that these heresies were subjected to refutations by ,irenus in conversation#dj 7or in lectures74 ,of which refutations making also a synopsis1 he says he compiled this book4 ,the phrasing however is clear1 reverent and unaffected1 although he does not observe the ,attic style4 ,but he says some other things lacking in accuracy1 and that the ,epistle to the ,hebrews was not by the ,apostle ,paul40 ,these words have been held by ,salmon and others to describe the tractate ,adversus ,omnes ,hreses4 ,yet this tractate contains not thirty-two heresies1 but twenty-seven1 and begins with ,simon ,magus to end with the ,praxeas against whom ,tertullian wrote4 ,it also notices another heretic named ,blastus1 who1 like ,praxeas1 is mentioned neither by ,irenus nor by our author1 nor does it say anything about ,noetus or the ,apostle ,paul4 ,it does indeed mention at the outset 8,dositheus the ,samaritan10 but only to say that the author proposes to keep silence concerning both him and the ,jews1 and 8to turn to those who have wished to make heresy from the ,gospel10 the very first of whom1 he says1 is ,simon ,magus4#da ,as for refutations1 the tractate contains nothing resembling one1 which has forced the supporters of the theory to assume that they were omitted for brevity's sake4 ,nor does it in the least agree with our text in its description of the tenets and practices of heresies which the two documents treat of in common1 such as ,simon1 ,basilides1 the ,sethiani and others1 and the differences are too great to be accounted for by supposing that the author of the later text was merely incorporating in it newer information4#db ,on the other hand1 ,photius' description agrees fairly well with our text1 which contains thirty-one heresies all told1 or thirty-two if we include1 as the author asks us to do1 that imputed by him to ,callistus4 ,of these1 that of ,noetus is the twenty-eighth1 and is followed by those of the ,elchesaites1 ,essenes1 ,pharisees and ,sadducees only4 ,these four last are all much earlier in date than any mentioned in the rest of the work1 and three of them appeared to the author of the tractate last quoted as not heresies at all1 while the fourth is not described by him1 and there is no reason immediately apparent why in any case they should be put after and not before the post-,christian ones4 ,the early part of the summary of ,jewish beliefs in ,book ,x is torn away1 and may have contained a notice of ,dositheus1 whose name occurs in ,eusebius and other writers1#dc as a predecessor of ,simon ,magus and one who did not believe in the inspiration of the ,jewish ,prophets4 ,the natural place in chronological order for these ,jewish and ,samaritan sects would1 therefore1 be at the head rather than at the tail of the list1 and if we may venture to put them there and to restore to the catalogue the name of ,dositheus1 we should have our thirty-two heresies1 beginning with ,dositheus and ending with ,noetus4 ,we will return later to the reason why ,photius should call our text a ,biblidarion or 8booklet40 ,are there now any reasons for thinking that our text is founded on such a synopsis of lectures as ,photius says ,hippolytus made8 ,a fairly cogent one is the inconvenient and awkward division of the books1 which often seem as if they had been arranged to occupy equal periods of time in delivery4 ,another is the unnecessary and tedious introductions and recapitulations with which the descriptions of particular philosophies1 charlatanic practices1 and heresies begin and end1 and which seem as if they were only put in for the sake of arresting or holding the attention of an audience addressed verbally4 ,thus1 in the account of ,simon ,magus' heresy1 our author begins with a long-winded story of a ,libyan who taught parrots to proclaim his own divinity1 the only bearing of which upon the story of ,simon is that ,hippolytus asserts1 like ,justin ,martyr1 that ,simon wished his followers to take him for the ,supreme ,being4#dd ,so1 too1 he begins the succeeding book with the age-worn tale of ,ulysses and the ,sirens#de by way of introduction to the tenets of ,basilides1 with which it has no connection whatever4 ,this was evidently intended to attract the attention of an audience so as to induce them to give more heed to the somewhat intricate details which follow4 ,in other cases1 he puts at the beginning or end of a book a more or less detailed summary of those which preceded it1 lest1 as he states in one instance1 his hearers should have forgotten what he has before said4#df ,these are the usual artifices of a lecturer1 but a more salient example is perhaps those ends of chapters giving indications of what is to follow immediately1 which can hardly be anything else than announcements in advance of the subject of the next lecture4 ,thus1 at the end of ,book ,i1 he promises to explain the mystic rites#dg--;a promise which is for us unfulfilled in the absence of ,books ,,ii and ,,iii2 at the end of ,book ,,iv1 he tells us that he will deal with the disciples of ,simon and ,valentinus#dh2 at that of ,book ,,vii1 that he will do the same with the ,docet#di2 and at that of ,book ,,viii that he will 8pass on0 to the heresy of ,noetus4#ej ,in none of these cases does he more than mention the first of the heresies to be treated of in the succeeding book1 which the reader could find out for himself by turning over the page1 or rather by casting his eye a little further down the roll4 ,again1 there are repetitions in our text excusable in a lecturer who does not1 if he is wise1 expect his hearers to have at their fingers' ends all that he has said in former lectures1 and who may even find that he can best root things in their memory by saying them over and over again2 but quite unpardonable in a writer who can refer his readers more profitably to his former statements4 ,yet1 we find our author in ,book ,i giving us the supposed teaching of ,pythagoras as to the monad being a male member1 the dyad a female and so on up to the decad1 which is supposed to be perfect4#ea ,this is gone through all over again in ,book ,,iv with reference to the art of arithmetic#eb and again in ,book ,,vi where it is made a sort of shoeing-horn to the ,valentinian heresy#ec4 ,the same may be said of the 8,categories0 or accidents of substance which ,hippolytus in one place attributes to ,pythagoras1 but which are identical with those set out by ,aristotle in the ,organon4 ,he gives them rightly to ,aristotle in ,book ,i1 but makes them the invention of the ,pythagoreans in ,book ,,vi only to return them to ,aristotle in ,book ,,vii4#ed ,here again is a mistake such as a lecturer might make by a slip of the tongue1 but not a writer with any pretensions to care or seriousness4 ,beyond this1 there is some little direct evidence of a lecture origin for our text4 ,in his comments on the system of ,justinus1 which he connects with the ,ophites1 our author says3 8,though ,i have met with many heresies1 ,o beloved1 ,i have met with none viler in evil than this40 ,the word 8beloved0 is here in the plural1 and would be the phrase used by a ,greek-speaking person in a lecture to a class or group of disciples or catechumens4#ee ,i do not think there is any instance of its use in a book4 ,in another place he says that his 8discourse0 has proved useful1 not only for refuting heretics1 but for combating the prevalent belief in astrology2#ef and although the word might be employed by other authors with regard to writings1 yet it is not likely to have been used in that sense by ,hippolytus1 who everywhere possible refers to his former 8books40 ,there is1 therefore1 a good deal of reason for supposing that some part of this work first saw the light as spoken and not as written words4 ,what this part is may be difficult to define with great exactness2 but there are abundant signs that the work as we have it was not written all at one time4 ,in ,book ,i1 the author expresses his intention of assigning every heresy to the speculations of some particular philosopher or philosophic school4#eg ,so far from doing so1 however1 he only compares ,valentinus with ,pythagoras and ,plato1 ,basilides with ,aristotle1 ,cerdo and ,marcion with ,empedocles1 ,hermogenes with ,socrates1 and ,noetus with ,heraclitus1 leaving all the ,ophite teachers1 ,satornilus1 ,carpocrates1 ,cerinthus and other founders of schools without a single philosopher attached to them4 ,at the end of ,book ,,iv1 moreover1 he draws attention more than once to certain supposed resemblances in the views linked with the name of ,pythagoras1 to those underlying the nomenclature of the ,simonian and ,valentinian heresies1 and concludes with the words that he must proceed to the doctrines of these last4#eh ,before he does so1 however1 ,book ,v is interposed and is entirely taken up with the ,ophites1 or worshippers of the ,serpent1 to whom he does not attempt to assign a philosophic origin4 ,in ,book ,,vi he carries out his promise in ,book ,,iv by going at length into the doctrines of ,simon1 ,valentinus and the followers of this last1 and in ,book ,,vii he takes us in like manner through those of ,basilides1 ,menander1 ,marcion and his successors1 ,carpocrates1 ,cerinthus and many others of the less-known heresiarchs4 ,book ,,viii deals in the same way with a sect that he calls the ,docet1 ,monoimus the ,arabian1 ,tatian1 ,hermogenes and some others4 ,in the case of the ,ophite teachers1 ,simon1 and ,basilides1 he gives us1 as has been said1 extracts from documents which are entirely new to us1 and were certainly not used by ,irenus1 while he adds to the list of heresies described by his predecessor1 the sects of the ,docet1 ,monoimus and the ,quartodecimans4 ,in all the other heresies so far1 he follows ,irenus' account almost word for word1 and with such closeness as enables us to restore in great part the missing ,greek text of that ,father4 ,with ,book ,,ix1 however1 there comes a change4 ,mindful of the intention expressed in ,book ,i1 he here begins with a summary of the teaching of ,heraclitus the ,obscure1 which no one has yet professed to understand1 and then sets to work to deduce from it the heresy of ,noetus4 ,this gives him the opportunity for the virulent attack on his rival ,callistus1 to whom he ascribes a modification of ,noetus' heresy1 and he next1 as has been said1 plunges into a description of the sect of the ,elchesaites1 then only lately come to ,rome1 and quotes from ,josephus without acknowledgment and with some garbling the account by this last of the division of the ,jews into the three sects of ,pharisees1 ,sadducees and ,essenes4 ,noetus' heresy was what was known as ,patripassian1 from its involving the admission that the ,father suffered upon the ,cross1 and although he manages to see ,gnostic elements in that of the ,elchesaites1 there can be little doubt that these last-named 8heretics10 whose main tenet was the prescription of frequent baptism for all sins and diseases1 were connected with the pre-,christian sect of ,hemerobaptists1 ,mogtasilah or 8,washers0 who are at once pre-,christian1 and still to be found near the ,tigris between ,baghdad and ,basra4 ,why he should have added to these the doctrines of the ,jews is uncertain1 as the obvious place for this would have been1 as has been said1 at the beginning of the volume3#ei but a possible explanation is that he was here resuming a course of instruction by lectures that he had before abandoned1 and was therefore in some sort obliged to spin it out to a certain length4 ,book ,x seems at first sight likely to solve many of the questions which every reader who has got so far is compelled to ask4 ,it begins1 in accordance with the habit just noted1 with the statement that the author has now worked through 8the ,labyrinth of ,heresies0 and that the teachings of truth are to be found neither in the philosophies of the ,greeks1 the secret mysteries of the ,egyptians1 the formulas of the ,chaldans or astrologers1 nor the ravings of ,babylonian magic4#fj ,this links it with fair closeness to the reference in ,book ,,iv to the ideas of the ,persians1 ,babylonians1 ,egyptians and ,chaldans1 only the first-named nation being here omitted from the text4 ,it then goes on to say that 8having brought together the opinions#fa of all the wise men among the ,greeks in four books and those of the heresiarchs in five10 he will make a summary of them4 ,it will be noted that this is in complete contradiction to the supposition that the missing ,books ,,ii and ,,iii contained the doctrines of the ,babylonians1 as he now says that they comprised those of the ,greeks only4 ,the summary which follows might have been expected to make this confusion clear1 but unfortunately it does nothing of the kind4 ,it does indeed give so good an abstract of what has been said in ,books ,v to ,,ix inclusive regarding the chief heresiarchs1 that in one or two places it enables us to correct doubtful phrases and to fill in gaps left in earlier books4 ,there is omitted from the summary1 however1 all mention of the heresies of ,marcus1 ,satornilus1 ,menander1 ,carpocrates1 the ,nicolaitans1 ,docet1 ,quartodecimans1 ,encratites and the ,jewish sects1 and the list of omissions will probably be thought too long to be accounted for on the ground of mere carelessness4 ,but when the summarizer deals with the earlier books1 the discrepancy between the summary and the documents summarized is much more startling4 ,among the philosophers1 he omits to summarize the opinions of ,pythagoras1 ,empedocles1 ,ecphantus1 ,hippo1 ,socrates1 ,plato1 ,aristotle1 the ,stoics1 ,academics1 ,brachmans1 or ,druids1 while he does mention those of ,hippasus1 ,ocellus ,lucanus1 ,heraclides of ,pontus and ,asclepiades1 who were not named in any of the texts of ,book ,i which have come down to us4 ,as for the tenets and practices of the ,persians1 ,egyptians and others1 supposed on the strength of the statement at the beginning of ,book ,v to have been narrated in ,books ,,ii and ,,iii1 nothing further is here said concerning them1 and1 by the little table of contents with which ,book ,x like the others is prefaced1 it will appear that nothing was intended to be said4 ,for this last omission it might be possible to assign plausible reasons if it stood alone2 but when it is coupled with the variations between summary and original as regards ,book ,i1 the only inference that meets all the facts is that the summarizer did not have the first four books under his eyes4 ,this has led some critics to conclude that the summary is by another hand4 ,there is nothing in the literary manners of the age to compel us to reject this supposition1 and similar cases have been quoted4 ,the evidence of style is1 however1 against it1 and it is unlikely that if the summarizer were any other person than ,hippolytus1 he would have taken up ,hippolytus' personal quarrel against ,callistus4 ,yet in the text of ,book ,x before us the charge of heresy against ,callistus is repeated1 although perhaps with less asperity than in ,book ,,ix1 the accusations against his morals being omitted4 ,nor is it easy to dissociate from ,hippolytus the really eloquent appeal to men of all nations to escape the terrors of ,tartarus and gain an immortality of bliss by becoming converted to the ,doctrine of ,truth with which the ,book ends1 after an excursion into ,hebrew ,chronology1 a subject which always had great fascination for ,hippolytus4 ,although the matter is not beyond doubt1 it would appear1 therefore1 that the summary1 like the rest of the book1 is by ,hippolytus' own hand4 ,in these circumstances there is but one theory that in the opinion of the present writer will reconcile all the conflicting facts4 ,this is that the foundation of our text is the synopsis that ,hippolytus made1 as ,photius tells us1 after receiving instruction from ,irenus2 that those notes were1 as ,hippolytus himself says1 8set forth0 by him possibly in the form of lectures1 equally possibly in writing1 but in any case a long time before our text was compiled2 and that when his rivalry with ,callistus became acute1 he thought of republishing these discourses and bringing them up to date by adding to them the ,noetian and other non-,gnostic heresies which were then making headway among the ,christian community1 together with the facts about the divinatory and magical tricks which had come to his knowledge during his long stay in ,rome4 ,we may next conjecture that1 after the greater part of his book was written1 chance threw in his way the documents belonging to the ,naassene and other ,ophite sects1 which went back to the earliest days of ,christianity and were probably in ,hippolytus' time on the verge of extinction4#fb ,he had before determined to omit these sects as of slight importance1#fc but now perceiving the interest of the new documents1 he hastily incorporated them in his book immediately after his account of the magicians1 so that they might appear as what he with some truth said they were1 to wit1 the fount and source of all later ,gnosticism4 ,to do this1 he had to displace the account of the ,jewish and ,samaritan sects with which all the heresiologists of the time thought it necessary to begin their histories4 ,he probably felt the less reluctance in doing so1 because the usual mention of these sects as 8heresies0 in some sort contradicted his pet theory1 which was that the ,gnostic tenets were not a mere perversion of ,christian teaching1 but were derived from philosophic theories of the creation of things1 and from the mystic rites4 ,next let us suppose that at the close of his life1 when he was perhaps hiding from ,maximin's inquisitors1 or even when he was at the ,sardinian mines1 he thought of preserving his work for posterity by re-writing it--such copies as he had left behind him in ,rome having been doubtless seized by the ,imperial authorities4#fd ,not having the material that he had before used then at his disposal1 he had to make the best summary that he could from memory1 and in the course of this found that the contents of the ,books ,i1 ,,ii1 and ,,iii--the material for which he had drawn in the first instance from ,irenus--had more or less escaped him4 ,he was probably able to recall some part of ,book ,i by the help of heathen works like those of ,diogenes ,laertius1 ,aetius1 or perhaps that ,alcinous whose summary of ,plato's doctrines seem to have been formerly used by him4#fe ,the ,ophite and other ,gnostic heresies he remembers sufficiently to make his summary of their doctrines more easy1 although he omits from the list heresiarchs like ,marcus1 ,satornilus and ,menander1 about whom he had never had any exclusive information1 and he now puts ,justinus after instead of before ,basilides4 ,finally1 he remembered the ,jewish sects which he had once intended to include1 and being perhaps able to command1 even in the mines1 the work of a ,romanized but unconverted ,jew like ,josephus1 took from it such facts as seemed useful for his purpose as an introduction to the chronological speculation which had once formed his favourite study4 ,with this summary as his guide he continued1 it may be1 to warn the companions in adversity to whom he tells us he had 8become an adviser10 against the perils of heresy1 and to appeal to his unconverted listeners with what his former translator calls not unfitly 8a noble specimen of patristic eloquence40 ,that he died in the mines is most probable1 not only from his advanced age at the time of exile and the consequent unlikelihood that he would be able to withstand the pestilential climate1 but also from the record of his body having been 8deposited0 in the ,catacombs on the same day with that of his fellow-,pope and martyr ,pontianus4#ff ,yet the persecution of ,maximin1 though sharp1 was short1 and on the death of the tyrant after a reign of barely three years1 there is no reason why the transcript of ,book ,x should not have reached ,rome1 where there is some reason to think it was known from its opening words as 8the ,labyrinth40 ,later it was probably appended to ,books ,,iv to ,,ix of ,hippolytus' better known work1 and the whole copied for the use of those officials who had to enquire into heresy4 ,to them1 ,books ,,ii and ,,iii would be useless1 and they probably thought it inexpedient to perpetuate any greater knowledge than was necessary for their better suppression1 of the unclean mysteries of either pagan or ,gnostic4 ,as for ,book ,i1 besides being harmless1 it had possibly by that time become too firmly connected with the name of ,origen for its attribution to this other sufferer in the ,maximinian persecution to be disturbed in later times4 ,it only remains to see how this theory fits in with the remarks of ,photius given above4 ,it is fairly evident that ,photius is speaking from recollection only1 and that the words do not suggest that he had ,hippolytus' actual work before him when writing1 while he throughout speaks of it in the past tense as one might speak of a document which has long since perished1 although some memory of its contents have been preserved4 ,if this were so1 we might be prepared to take ,photius' description as not necessarily accurate in every detail2 yet1 as we have it1 it is almost a perfect description of our text4 ,the #cb heresies1 as we have shown above1 appear in our text as in ,photius' document4 ,our text contains not only the large excerpts from ,irenus which we might expect from ,photius' account of its inception1 but also the 8refutations0 which do not appear in the ,adversus ,omnes ,hreses4 ,it extends 8up to10 as ,photius says1 ,noetus and the ,noetians1 and although it does not contain any mention of ,dositheus or the ,dositheans1 this may have been given in the part which has been cut out of ,book ,x4#fg ,if that were the case1 or if ,photius has made any mistake in the matter1 as one might easily do when we consider that all the early heresiologies begin with ,jewish and ,samaritan sects1 the only real discrepancy between our text and ,photius' description of ,hippolytus' work is in the matter of length4 ,but it is by no means certain that ,photius ever saw the whole work put together1 and it is plain that he had never seen or had forgotten the first four books dealing with the philosophers1 the mysteries and the charlatans4 ,without these1 and without the summary1 ,books ,v to ,,ix do not work out to more than #gj1jjj words in all1 and this might well seem a mere 8booklet0 to a man then engaged in the compilation of his huge ,bibliotheca4 ,whether1 then1 ,hippolytus did or did not reduce to writing the exposition of heresies which he made in his youth1 it seems probable that all certain trace of this exposition is lost4 ,it is certainly not to be recognized in pseudo-,tertullian's ,adversus ,omnes ,hreses1 and the work of ,hippolytus recorded by ,photius was probably a copy of our text in a more or less complete form4 #e4 ,,the ,,style ,,of ,,the ,,work ,photius' remark that ,hippolytus did not keep to the ,attic style is an understatement of the case with regard to our text4 ,jacobi1 its first critic1 was so struck by the number of 8,latinisms0 that he found in it as to conjecture that it is nothing but a ,greek translation of a ,latin original4#fh ,this is so unlikely as to be well-nigh impossible if ,hippolytus were indeed the author2 and no motive for such translation can be imagined unless it were made at a fairly late period4 ,in that case1 we should expect to find it full of words and expressions used only in ,byzantine times when the ,greek language had become debased by ,slav and ,oriental admixtures4 ,this1 however1 is not the case with our text1 and only one distinctly ,byzantine phrase has rewarded a careful search4#fi ,on the other hand neologisms are not rare1 especially in ,book ,x1#gj and everything goes to show the truth of ,cruice's remark that the author was evidently not a trained writer4 ,this is by no means inconsistent with the theory that the whole work is by ,hippolytus1 and is the more probable if we conclude that it was originally spoken instead of written4 ,this is confirmed when we look into the construction of the author's sentences4 ,they are drawn out by a succession of relative clauses to an extent very rare among even late ,greek writers1 more than one sentence covering #bj or #cj lines of the printed page without a full stop1 while the usual rules as to the place and order of the words are often neglected4 ,another peculiarity of style is the constant piling up of several similes or tropes where only one would suffice1 which is very distinctly marked in the passages whenever the author is speaking for long in his own person and without quoting the words of another4 ,in all these we seem to be listening to the words of a fluent but rather laborious orator4 ,thus in ,book ,i he compares the joy that he expects to find in his work to that of an athlete gaining the crown1 of a merchant selling his goods after a long voyage1 of a husbandsman with his hardly won crops1 and of a despised prophet seeing his predictions fulfilled4#ga ,so in ,book ,v1 after mentioning a book by ,orpheus called ,bacchica otherwise unknown1 he goes on to speak of 8the mystic rite of ,celeus and ,triptolemus and ,demeter and ,core and ,dionysus in ,eleusis10#gb when any practised writer would have said the ,eleusinian mysteries simply4 ,a similar piling up of imagery is found in ,book ,,viii1 where he speaks of the seed of the fig-tree as 8a refuge for the terror-stricken1 a shelter for the naked1 a veil for modesty1 and the sought-for produce to which the ,lord came in search of fruit three times and found none40#gc ,but it is naturally in the phrases of the pastoral address with which ,book ,x ends that the most salient examples occur4 ,thus1 the unconverted are told that by being instructed in the knowledge of the true ,god1 they will escape the imminent menace of the judgment fire1 and the unillumined vision of gloomy ,tartarus1 and the burning of the everlasting shore of the ,gehenna of fire1 and the eye of the ,tartaruchian angels in eternal punishment1 and the worm that ever coils as if for food round the body whence it was bred1#gd--or1 as he might have said in one word1 the horrors of hell4 ,less distinctive than this1 although equally noticeable1 is the play of words which is here frequently employed4 ,this is not unknown among other ecclesiastical writers of the time1 and seems to have struck ,charles ,kingsley when1 fresh from a perusal of ,st4 ,augustine1 he describes him as 8by a sheer mistranslation0 twisting one of the ,psalms to mean what it never meant in the writer's mind1 and what it never could mean1 and then punning on the ,latin version4#ge ,hippolytus when writing in his own person makes but moderate use of this figure4 ,sometimes he does so legitimately enough1 as when he speaks of the ,gnostics initiating a convert into their systems and delivering to him 8the perfection of wickedness0--the word used for perfection having the mystic or technical meaning of initiation as well as the more ordinary one of completion#gf2 or when he says that the measurements of stellar distances by ,ptolemy have led to the construction of measureless 8heresies40#gg ,at others he consciously puns on the double meaning of a word1 as when he says that those who venture upon orgies are not far from the wrath 77 of ,god4#gh ,sometimes1 again1 he is led away by a merely accidental similarity of sounds as when he tries to connect the name of the ,docet1 which he knows is taken from 1 8to seem10 with 8the beam 77 in the eye0 of the ,sermon on the ,mount4#gi ,he makes a second and more obvious pun on the same word later when he says that the ,docet do more than seem to be mad2 but he is most shameless when he derives 8prophet0 from instead of #hj--;a perversion which one can hardly imagine entering into the head of any one with the most modest acquaintance with ,greek grammar4 ,but these puns1 bad as they are1 are venial compared with some of the authors from whom he quotes4 ,none can equal in this respect the efforts of the ,naassene author1 whose plays upon words and audacious derivations might put to the blush those in the ,cratylus4 ,adamas and ,adam1 ,corybas and 7the head71 ,geryon and 78flowing from earth071 ,mesopotamia and 8a river from the middle10 ,papas and 1 78,cease6 cease6071 78goat herd07 and 78ever turning071 naas 78serpent07 and 78temple071 ,euphrates and 78he rejoices07 are but a few of the terrible puns he perpetrates4#ha ,the ,peratic author is more sober in this respect1 and yet he1 or perhaps ,hippolytus for him1 derives the name of the sect from 78to pass beyond071#hb although ,theodoret with more plausibility would take it from the nationality of its teacher ,euphrates the ,peratic or ,mede2 and the chapter on the ,sethians does not contain a single pun4 ,yet that on ,justinus makes up for this by deriving the name of the god ,priapus from 1 a word made up for the occasion4#hc 8,the great ,gnostics of ,hadrian's time10 viz43--,basilides1 ,marcion and ,valentinus1 seem to have had souls above such puerilities2 but the ,docetic author resumes the habit with a specially daring parallel between 78a bush07 and 7,hera's robe or 8mist07#hd and ,monoimus the ,arab follows suit with a sort of jingle between the ,decalogue and the or ten plagues of ,egypt1 which would hardly have occurred to any one without the ,semitic taste for assonance4#he ,of the less-quoted writers there is no occasion to speak1 because there are either no extracts from their works given in our text or they are too short for us to judge from them whether they1 too1 were given to punning4 ,apart from such comparatively small matters1 however1 the difference in style between the several ,gnostic writers here quoted is well marked4 ,nothing can be more singular at first sight than the way in which the ,naassene author expresses himself4 ,it seems to the reader on the first perusal of his lucubrations as if the writer had made up his mind to follow no train of thought beyond the limits of a single sentence4 ,beginning with the idea of the ,first ,man1 which we find running like a thread through so many ,eastern creeds1 from that of the ,cabalists among the ,jews to the ,manichans who perhaps took it directly from its primitive source in ,babylon1#hf he immediately turns from this to declare the tripartite division of the universe and everything it contains1 including the souls and natures of men1 and to inculcate the strictest asceticism4 ,yet all this is written round1 so to speak1 a hymn to ,attis which he declares relates to the ,mysteries of the ,mother with several allusions to the most secret rites of the ,eleusinian ,demeter and1 as it would appear1 of those of the ,greek ,isis4 ,the ,peratic author1 on the other hand1 also teaches a tripartite division of things and souls1 but draws his proofs not from the same mystic sources as the ,naassene but from what ,hippolytus declares to be the system of the astrologers4 ,this system1 which is not even hinted at in any avowedly astrological work1 is that the stars are the cause of all that happens here below1 and that we can only escape from their sway into one of the two worlds lying above ours by the help of ,christ1 here called the ,perfect ,serpent1 existing as an intermediary between the ,father of ,all and ,matter4 ,yet this doctrine1 which we can also read without much forcing of the text into the rhapsody of the ,naassene1 is stated with all the precision and sobriety of a scientific proposition1 and is as entirely free from the fervour and breathlessness of the last-named writer as it is from his perpetual allusions to the ,greek and especially to the ,alexandrian and ,anatolian mythology4#hg ,both these again are perfectly different in style from the 8,sethian0 author from whom ,hippolytus gives us long extracts1 and who seems to have trusted mainly to an imagery which is entirely opposed to all ,western conventions of modesty4#hh ,yet all three aver the strongest belief in the ,divinity and ,divine ,mission of ,jesus1 whom they identify with the ,good ,serpent1 which was according to many modern authors the chief material object of adoration in every heathen temple in ,asia ,minor4#hi ,they are1 therefore1 rightly numbered by ,hippolytus among the ,ophite heresies1 and seem to be founded upon traditions current throughout ,western ,asia which even now are not perhaps quite extinct4 ,yet each of the three authors quoted in our text writes in a perfectly different style from his two fellow heresiarchs1 and this alone is sufficient to remove all doubt as to the genuineness of the document4 ,these three ,ophite chapters are taken first because in our text they begin the heresiology strictly so called4#ij ,as has been said1 the present writer believes them to be an interpolation made at the last moment by the author1 and by no means the most valuable1 though they are perhaps the most curious part of the book4 ,they resemble much1 however1 in thought the quotations in our text attributed to ,simon ,magus1 and although the ideas apparent in them differ in material points1 yet there seems to be between the two sets of documents a kind of family likeness in the occasional use of bombastic language and unclean imagery4 ,but when we turn from these to the extracts from the works attributed to ,valentinus and ,basilides which ,hippolytus gives us1 a change is immediately apparent4 ,here we have dignity of language corresponding to dignity of thought1 and in the case of ,valentinus especially the diction is quite equal to the passages from the discourses of that most eloquent heretic quoted by ,clement of ,alexandria4 ,we feel on reading them that we have indeed travelled from the ,orontes to the ,tiber1 and the difference in style should by itself convince the most sceptical critic at once of the good faith of our careless author and of the authenticity of the sources from which he has collected his information4 #f4 ,,the ,,value ,,of ,,the ,,work ,what interest has a work such as this of ,hippolytus for us at the present day8 ,in the first place it preserves for us many precious relics of a literature which before its discovery seemed lost for ever4 ,the pagan hymn to ,attis and the ,gnostic one on the ,divine ,mission of ,jesus1 both appearing in ,book ,v1 are finds of the highest value for the study of the religious beliefs of the early centuries of our ,era1 and with these go many fragments of hardly less importance1 including the ,pindaric ode in the same book4 ,not less useful or less unexpected are the revelations in the same book of the true meaning of the syncretistic worship of ,attis and ,cybele1 and the disclosure here made of the supreme mystery of the ,eleusinian rites1 which we now know for the first time culminated in the representation of a divine marriage and of the subsequent birth of an infant god1 coupled with the symbolical display of an 8ear of corn reaped in silence40 ,for the study of classical antiquity as well as for the science of religions such facts are of the highest value4 ,but all this will for most of us yield in interest to the picture which our text gives us of the struggles of ,christianity against its external and internal foes during the first three centuries4 ,so far from this period having been one of quiet growth and development for the infant ,church1 we see her in ,hippolytus' pages exposed not only to fierce if sporadic persecution from pagan emperors1 but also to the steady and persistent rivalry of scores of competing schools led by some of the greatest minds of the age1 and all combining some of the main tenets of ,christianity with the relics of heathenism4 ,we now know1 too1 that she was not always able to present an unbroken front to these violent or insidious assailants4 ,in the highest seats of the ,church1 as we now learn for the first time1 there were divisions on matters of faith which anticipated in some measure those which nearly rent her in twain after the promulgation of the ,creed of ,nica4 ,such a schism as that between the churches of ,hippolytus and ,callistus must have given many an opportunity to those foes who were in some sort of her own household2 while round the contest1 like the irregular auxiliaries of a regular army1 swarmed a crowd of wonder-workers1 diviners1 and other exploiters of the public credulity1 of whose doings we have before gained some insight from writers like ,lucian and ,apuleius1 but whose methods and practices are for the first time fully described by ,hippolytus4 ,the conversion of the whole ,empire under ,constantine broke once for all the power of these enemies of the ,church4 ,schisms were still to occur1 but grievous as they were1 they happily proved impotent to destroy the essential unity of ,christendom4 ,the heathen faiths and the ,gnostic sects derived from them were soon to wither like plants that had no root1 and both they and the charlatans whose doings our author details were relentlessly hunted down by the ,state which had once given them shelter3 while if the means used for this purpose were not such as the purer ,christian ethics would now approve1 we must remember that these means would probably have proved ineffective had not ,christian teaching already destroyed the hold of these older beliefs on the seething populations of the ,empire4 ,that the adolescent ,church should thus have been enabled to triumph over all her enemies may seem to many a better proof of her divine guidance than the miraculous powers once attributed to her4 ,we may not all of us be able to believe that a rainstorm put out the fire on which ,thekla was to be burned alive1 or that the crocodiles in the tank in the arena into which she was cast were struck by lightning and floated to the surface dead4#ia ,still less can we credit that the portraits of ,st4 ,theodore and other military saints left their place in the palace of the ,queen of ,persia and walked about in human form4#ib ,such stories are for the most of us either pious fables composed for edification or half-forgotten records of natural events seen through the mist of exaggeration and misrepresentation common in the ,oriental mind4 ,but that the ,church which began like a grain of mustard seed should in so short a time come to overshadow the whole civilized world may well seem when we consider the difficulties in her way a greater miracle than any of those recorded in the ,apocryphal ,gospels and ,acts2 and the full extent of these difficulties we should not have known save for ,mynas' discovery of our text4 ,,footnotes ,footnote #a3 pp4 #fc1 #aag1 #aai2 ,vol4 ,,ii1 #adh1 #aej infra4 ,footnote #b3 ,hippolytus1 like all ,greek writers of his age1 must have been entirely ignorant of the ,egyptian religion of ,pharaonic times1 which was then extinct4 ,the only 8,egyptian0 ,mysteries of which he could have known anything were those of the ,alexandrian ,triad1 ,osiris1 ,isis1 and ,horus1 for which see the translator's ,forerunners and ,rivals of ,christianity1 ,cambridge1 #aiae1 ,i1 c4 #b4 ,footnote #c3 ,the pre-,christian origins of ,gnosticism and its relations with ,christianity are fully dealt with in the work quoted in the last note4 ,footnote #d3 ,save for a few sentences quoted in patristic writings1 the only extant ,gnostic works are the ,coptic collection in the ,british ,museum and the ,bodleian at ,oxford1 known as the ,pistis ,sophia and the ,bruce ,papyrus respectively4 ,there are said to be some other fragments of ,coptic ,,mss4 of ,gnostic origin in ,berlin which have not yet been published4 ,footnote #e3 ,an account by the present writer of this worship in ,roman times is given in the ,journal of the ,royal ,asiatic ,society for ,october #aiag1 pp4 #fie ff4 ,footnote #f3 ,,ii1 pp4 #abe ff4 infra4 ,footnote #g3 ,,ii1 p4 #abd infra4 ,footnote #h3 ,the facsimile of a page of the ,,ms4 is given in ,bishop ,wordsworth's ,hippolytus and the ,church of ,rome1 ,london1 #ahhj4 ,footnote #i3 ,b4 ,e4 ,miller1 ,origenis ,philosophumena sive ,omnium ,hresium ,refutatio1 ,oxford1 #ahea4 ,footnote #aj3 ,l4 ,duncker and ,f4 ,g4 ,schneidewin1 ,philosophumena1 etc4 ,gttingen1 #ahef-ahei4 ,footnote #aa3 ,p4 ,m4 ,cruice1 ,philosophumena1 etc4 ,paris1 #ahfj4 ,footnote #ab3 p4 #cd infra4 ,footnote #ac3 ,deutsche ,zeitschrift fr ,christliche ,wissenschaft und ,christliches ,leben1 #aheb4 ,footnote #ad3 ,references to nearly all the contributions to this controversy are correctly given in the ,prolegomena to ,cruice's edition1 pp4 x ff4 ,an ,english translation of ,dr4 ,dllinger's ,hippolytus und ,kallistus was published by ,plummer1 ,edinburgh1 #ahgf1 and brings the controversy up to date4 ,cf4 also the ,bibliography in ,salmon's article 8,hippolytus ,romanus0 in ,smith and ,wace's ,dictionary of ,christian ,biography 7hereafter quoted as ,d4,c4,b474 ,footnote #ae3 ,see the ,english translation3 ,early ,history of the ,christian ,church1 ,london1 #aiji1 ,i1 pp4 #bbg ff4 ,footnote #af3 ,this is confirmed by ,dom4 ,chapman in the ,catholic ,encyclopedia1 s4 vv4 8,hippolytus10 8,callistus40 ,footnote #ag3 ,the statue and its inscription are also reproduced by ,bishop ,wordsworth in the work above quoted4 ,footnote #ah3 ,hist4 ,eccles41 ,,vi1 c4 #bj4 ,footnote #ai3 ,haer4 ,fab41 ,,iii1 #a4 ,footnote #bj3 ,peristeph ,,ii4 ,for the chronological difficulty that this involves see ,salmon1 ,d4,c4,b41 s4v4 8,hippolytus ,romanus40 ,footnote #ba3 ,duchesne1 op4 cit41 p4 #bcc4 ,footnote #bb3 8,the ,cross-references in the ,philosophumena10 ,hermathena1 ,dublin1 ,no4 ,,xi1 #ahhe1 pp4 #chi ff4 ,footnote #bc3 8,die ,gnostischen ,quellen ,hippolyts0 in ,gebhardt and ,harnack's ,texte und ,untersuchungen1 ,,vi1 7#ahij74 ,footnote #bd3 ,introduction l'tude du ,gnosticisme1 ,paris1 #aijc1 p4 #fh2 ,gnostiques et ,gnosticisme1 ,paris1 #aiac1 p4 #afg4 ,footnote #be3 ,the theory that all existing things come from an 8indivisible point0 which our text gives as that of ,simon ,magus and of ,basilides reappears in the ,bruce ,papyrus4 ,basilides' remark about only #a in #ajjj and #b in #aj1jjj being fit for the higher mysteries is repeated verbatim in the ,pistis ,sophia1 p4 #ced1 ,copt4 ,cf4 ,forerunners1 ,,ii1 #agb1 #bib1 n4 #a4 ,footnote #bf3 ,scottish ,review1 ,vol4 ,,xxii1 ,no4 #dc 7,july #ahic74 ,footnote #bg3 p4 #ce infra4 ,footnote #bh3 p4 #ci infra4 ,footnote #bi3 p4 #da2 ,,ii1 p4 #hc infra4 ,footnote #cj3 ,,ii1 pp4 #aai1 #aea infra4 ,footnote #ca3 ,for the arithmomancy see p4 #hc ff4 infra2 the borrowings from ,sextus begin on p4 #gj1 the tricks of the magicians on p4 #ib4 ,for other mistakes1 see the quotation about the ,furies in ,,ii1 p4 #bc1 which he ascribes to ,pythagoras1 but which is certainly from ,heraclitus 7as ,plutarch tells us71 and the ,categories of ,aristotle which a few pages earlier are also assigned to ,pythagoras4 ,his treatment of ,josephus will be dealt with in its place4 ,footnote #cb3 ,this is especially the case with the story of ,callistus1 as to which see ,,ii1 pp4 #abd ff4 infra4 ,footnote #cc3 ,haer4 xxxi41 p4 #bje1 ,oehler4 ,footnote #cd3 ,haeret4 fab4 ,i1 #ag-bd4 ,footnote #ce3 4 ,footnote #cf3 ,in ,d4,c4,b41 art4 cit4 supra4 ,footnote #cg3 ,see ,oehler's edition of ,tertullian's works1 ,,ii1 #gea ff4 ,the parallel passages are set out in convenient form in ,bishop ,wordsworth's book before quoted4 ,footnote #ch3 tudes sur de nouveaux documents historiques emprunts l'ouvrage rcemment dcouvert des ,philosophumena1 ,paris1 #ahec4 ,footnote #ci3 ,,ii1 pp4 #dc1 #dg infra4 ,footnote #dj3 4 ,for the whole quotation1 see ,photius1 ,bibliotheca1 #aba 7,bekker's ed474 ,footnote #da3 ,tertullian 7,oehler's ed471 ,,ii1 #gea4 ,st4 ,jerome in quoting this passage says the heretics have mangled the ,gospel4 ,footnote #db3 ,thus the tractate makes ,simon ,magus call his ,helena ,sophia1 and says that ,basilides named his ,supreme ,god ,abraxas4 ,it knows nothing of the ,god-who-is-not and the three ,sonhoods of our text3 and it gives an entirely different account of the ,sethians1 whom it calls ,sethit1 and says that they identified ,christ with ,seth4 ,in this heresy1 too1 it introduces ,sophia1 and makes her the author of the ,flood4 ,footnote #dc3 ,euseb41 ,hist4 ,eccles4 ,,iv1 c4 #bb4 ,he is quoting ,hegesippus4 ,see also ,origen contra ,celsum1 ,,vi1 c4 #aa4 ,footnote #dd3 ,,ii1 p4 #c infra4 ,footnote #de3 ,,ii1 pp4 #fa ff4 infra4 ,footnote #df3 pp4 #ajc1 #aai2 ,,ii1 pp4 #a1 #eg1 #adh1 #adi infra4 ,footnote #dg3 p4 #ff infra4 ,footnote #dh3 p4 #aag infra4 ,footnote #di3 ,,ii1 p4 #ig infra4 ,footnote #ej3 ,,ii1 p4 #aaf infra4 ,footnote #ea3 p4 #cg infra4 ,footnote #eb3 p4 #aae infra4 ,footnote #ec3 ,,ii1 p4 #bj4 ,in ,,ii1 p4 #di1 it is mentioned in connection with the heresy of ,marcus1 and on p4 #ajd the same theory is attributed to the 8,egyptians40 ,footnote #ed3 p4 #ff2 ,,ii1 pp4 #ba1 #fd infra4 ,footnote #ee3 1 p4 #aac and p4 #ahj infra4 ,it also occurs on p4 #abe of ,vol4 ,,ii in the same connection4 ,footnote #ef3 1 pp4 #ajg and #abj infra4 ,he uses the word in the same sense on p4 #aac4 ,footnote #eg3 p4 #ce infra4 ,footnote #eh3 p4 #aag infra4 ,footnote #ei3 ,pseudo-,hieronymus1 ,isidorus ,hispalensis1 and ,honorius ,augustodunensis1 like ,epiphanius1 begin their catalogues of heresies with the ,jewish and ,samaritan sects4 ,philastrius leads off with the ,ophites and ,sethians whom he declares to be pre-,christian1 and then goes on to ,dositheus1 and the ,jewish 8heresies0 before coming to ,simon ,magus4 ,pseudo-,augustine and ,prdestinatus begin with ,simon ,magus and include no pre-,christian sects4 ,see ,oehler1 ,corpus ,hreseologicus1 ,berlin1 #ahff1 t4 i4 ,footnote #fj3 ,,ii1 p4 #aej infra4 ,footnote #fa3 1 p4 cit4 ,footnote #fb3 ,so ,origen1 ,cont4 ,cels41 ,,vi1 #bd1 speaks of 8the very insignificant sect called ,ophites40 ,footnote #fc3 ,,ii1 p4 #aaf infra1 where he says that he did not think them worth refuting4 ,footnote #fd3 ,for the search made both by pagan and ,christian inquisitors for their opponents' books1 see ,forerunners1 ,,ii1 #ab4 ,footnote #fe3 ,see n4 on p4 #ea infra4 ,footnote #ff3 ,cf4 ,salmon in ,d4,c4,b41 s4v4 8,hippolytus ,romanus40 ,footnote #fg3 ,hippolytus' denial of the ,pauline authorship of the ,epistle to the ,hebrews probably appeared in some work other than our text4 ,or it may have been cut out by the scribe as offensive to orthodoxy4 ,footnote #fh3 ,a flagrant case is to be found in p4 #ha ,cr4 where 7,p7 has1 according to ,schneidewin1 been written for ,r1 a mistake that could only be made by one used to ,roman letters4 ,cf4 ,serpens and serviens1 p4 #dhg ,cr4 ,footnote #fi3 for ' 1 p4 #dec ,cr4 ,footnote #gj3 e4 g4 7p4 #i ,cr471 7p4 #hf71 7p4 #ajc71 7p4 #aec71 7p4 #agf71 7p4 #cgj71 7p4 #dhi71 7p4 #ejj71 7p4 #eaa71 7p4 #ebc74 ,footnote #ga3 p4 #ce infra4 ,footnote #gb3 p4 #aff infra4 ,footnote #gc3 ,,ii1 p4 #ii infra4 ,footnote #gd3 ,,ii1 pp4 #agg ff4 ,footnote #ge3 ,see ,augustine's sermon in ,hypatia4 ,footnote #gf3 p4 #cc infra4 ,footnote #gg3 p4 #hc infra4 ,footnote #gh3 ,,ii1 p4 #b infra4 ,footnote #gi3 ,,ii1 p4 #ii infra4 ,footnote #hj3 ,,ii1 p4 #age infra4 ,footnote #ha3 ,see pp4 #abb1 #acc1 #acd1 #ace1 #acg1 #adb1 #adc infra4 ,footnote #hb3 p4 #aed infra4 ,footnote #hc3 p4 #agh infra4 ,footnote #hd3 ,,ii1 p4 #ajb4 ,footnote #he3 ,,ii1 p4 #aji4 ,footnote #hf3 ,see ,forerunners1 ,i1 lxi ff4 ,footnote #hg3 ,this applies to the chief ,peratic author quoted4 ,the long catalogue connecting personages in the ,greek mythology with particular stars is1 as is said later1 by another hand1 and is introduced by a bombastic utterance like that attributed to ,simon ,magus4 ,footnote #hh3 ,hippolytus attributes it to the ,orphics2 but see de ,faye for another explanation4 ,footnote #hi3 ,forerunners1 ,,ii1 #di4 ,footnote #ij3 ,justinus is left out of the account because he does not seem to have been an ,ophite at all4 ,the ,serpent in his system is entirely evil1 and therefore not an object of worship1 and his sect is probably much later than the other three in the same book4 ,footnote #ia3 ,acts of ,paul and ,thekla1 passim4 ,footnote #ib3 ,e4 ,a4 ,t4 ,wallis ,budge1 ,miscellaneous ,coptic ,texts in ,dialect of ,upper ,egypt1 ,london1 #aiae1 pp4 #egi ff4 ,,book ,i#a ,,the ,,philosophers ,sidenote3 p4 #a1 ,cruice4 ,these are the contents#b of the ,first ,part#c of the ,refutation of all ,heresies2 ,what were the tenets of the natural philosophers and who these were2 and what those of the ethicists and who these were2 and what those of the dialecticians and who the dialecticians were4 ,now the natural philosophers mentioned are ,thales1 ,pythagoras1 ,empedocles1 ,heraclitus1 ,anaximander1 ,anaximenes1 ,anaxagoras1 ,archelaus1 ,parmenides1 ,leucippus1 ,democritus1 ,xenophanes1 ,ecphantus1 and ,sidenote3 p4 #b4 ,hippo4 ,the ethicists are ,socrates1 pupil of ,archelaus the physicist and ,plato1 pupil of ,socrates4 ,these mingled together the three kinds of philosophy4 ,the dialecticians are ,aristotle1 pupil of ,plato and the founder of dialectics1 and the ,stoics ,chrysippus and ,zeno4 ,epicurus1 however1 maintained an opinion almost exactly contrary to all these4 ,so did ,pyrrho the ,academic#d who asserts the incomprehensibility of all things4 ,there are also the ,brachmans#e among the ,indians1 the ,druids among the ,celts1 and ,hesiod4 7,,pro,,mium7 ,no fable made famous by the ,greeks is to be neglected4 ,for even those opinions of theirs which lack consistency are believed through the extravagant madness of the heretics1 who1 from hiding in silence their own unspeakable mysteries1 are supposed by many to worship ,god4 ,whose opinions also we aforetime set forth within measure1 not displaying them in detail but refuting them in the rough1#f as we did not hold it fit to bring their unspeakable deeds ,sidenote3 p4 #c4 to light4 ,this we did that1 as we set forth their tenets by hints only1 they1 becoming ashamed lest by telling outright their secrets we should prove them to be godless1 might abate somewhat from their unreasoned purpose and unlawful enterprise4#g ,but since ,i see that they have not been put to shame by our clemency1 and have not considered ,god's long-suffering under their blasphemies1 ,i am forced1 in order that they may either be shamed into repentance1 or remaining as they are may be rightly judged1 to proceed to show their ineffable mysteries which they impart to those candidates for initiation who are thoroughly trustworthy4 ,yet they do not previously avow them1 unless they have enslaved such a one by keeping him long in suspense and preparing him by blasphemy against the true ,god1#h and they see him longing for the jugglery of the disclosure4 ,and then1 when they have proved him to be bound fast by iniquity1#i they initiate him and impart to him the perfection of evil things1#aj first binding him by oath neither to tell nor to impart them to any one unless he too has been enslaved in the same way4 ,yet from him to whom they have been only communicated1 no oath is ,sidenote3 p4 #d4 longer necessary4 ,for whoso has submitted to learn and to receive their final mysteries will by the act itself and by his own conscience be bound not to utter them to others4 ,for were he to declare to any man such an offence1 he would neither be reckoned longer among men1 nor thought worthy any more to behold the light4 ,which things also are such an offence that even the dumb animals do not attempt them1 as we shall say in its place4#aa ,but since the argument compels us to enter into the case very deeply1 we do not think fit to hold our peace1 but setting forth in detail the opinions of all1 we shall keep silence on none4 ,and it seems good to us to spare no labour even if thereby the tale be lengthened4 ,for we shall leave behind us no small help to the life of men against further error1 when all see clearly the hidden and unspeakable orgies of which the heretics are the stewards and which they impart only to the initiated4 ,but none other will refute these things than the ,holy ,spirit handed down in the ,church which the ,apostles having first received did distribute to those who rightly believed4 ,whose successors we chance to be and partakers of the same grace of high priesthood#ab and of ,sidenote3 p4 #e4 teaching and accounted guardians of the ,church4 ,wherefore we close not our eyes nor abstain from straight speech2 but neither do we tire in working with our whole soul and body worthily to return worthy service to the beneficent ,god4 ,nor do we make full return save that we slacken not in that which is entrusted to us2 but we fill full the measures of our opportunity and without envy communicate to all whatsoever the ,holy ,spirit shall provide4 ,thus we not only bring into the open by refutation the affairs of the enemy2#ac but also whatever the truth has received by the ,father's grace and ministered to men4 ,these things we preach#ad as one who is not ashamed1 both interpreting them by discourse and making them to bear witness by writings4 ,in order then1 as we have said by anticipation1 that we may show these men to be godless alike in purpose1 character and deed1 and from what source their schemes have come--and because they have in their attempts taken nothing from the ,holy ,scriptures1 nor is it from guarding the succession of any saint that they have been hurried into ,sidenote3 p4 #f4 these things1 but their theories#ae take their origin from the wisdom of the ,greeks1 from philosophizing opinions1#af from would-be mysteries and from wandering astrologers--it seems then proper that we first set forth the tenets of the philosophers of the ,greeks and point out to our readers#ag which of them are the oldest and most reverent towards the ,divinity4#ah ,then1 that we should match#ai each heresy with a particular opinion so as to show how the protagonist of the heresy1 meeting with these schemes1 gained advantage by seizing their principles and being driven on from them to worse things constructed his own system4#bj ,now the undertaking is full of toil and requires much research4 ,but we shall not be found wanting4 ,for at the last it will give us much joy1 as with the athlete who has won the crown with much labour1 or the merchant who has gained profit after great tossing of the sea1 or the husbandman who gets the benefit of his crops from the sweat of his brow1 or the prophet who after reproaches and insults sees his predictions come to pass4#ba ,we will therefore begin by declaring which of the ,greeks first made demonstration of natural philosophy4 ,for of them especially have the protagonists of the heretics become the plagiarists1 as we ,sidenote3 p4 #g4 shall afterwards show by setting them side by side4 ,and when we have restored to each of these pioneers his own1 we shall put the heresiarchs beside them naked and unseemly4#bb #a4 ,thales4 ,it is said that ,thales the ,milesian1 one of the seven sages1 was the first to take in hand natural philosophy4#bc ,he said that the beginning and end of the universe was water2#bd for that from its solidification and redissolution all things have been constructed and that all are borne about by it4 ,and that from it also come earthquakes and the turnings about of the stars and the motions of the winds4#be ,and that all things are formed and flow in accordance with the nature of the first cause of generation2 but that the ,divinity is that which has neither beginning nor end4#bf ,thales1 having devoted himself to the system of the stars and to an enquiry into them1 became for the ,greeks the first who was responsible for this branch of learning4 ,and he1 gazing upon the heavens and saying that he was apprehending ,sidenote3 p4 #h4 with care the things above1 fell into a well2 whereupon a certain servant maid of the name of ,thratta#bg laughed at him and said3 8,while intent on beholding things in heaven1 he does not see what is at his feet40 ,and he lived about the time of ,crsus4 #b4 ,pythagoras4 ,and not far from this time there flourished another philosophy founded by ,pythagoras1 who some say was a ,samian4 ,they call it the ,italic because ,pythagoras1 fleeing from ,polycrates1 the tyrant of ,samos1 took up his abode in a city of ,italy and there spent his life4 ,whose successors in the school did not differ much from him in judgment4 ,and he1 after having enquired into physics1 combined with it astronomy1 geometry and music4#bh ,and thus he showed that unity is ,god1#bi and after curiously studying the nature of number1 he said that the cosmos makes melody and was put together by harmony1 and he first reduced the movement of the seven stars#cj to rhythm and melody4 ,wondering1 however1 at the arrangement of the universals1#ca he ,sidenote3 p4 #i4 expected his disciples to keep silence as to the first things learned by them1 as if they were myst of the universe coming into the cosmos4 ,thereafter when it seemed that they had partaken sufficiently of the schooling of the discourses1 and could themselves philosophize about stars and ,nature1 he1 having judged them purified1 bade them speak4 ,he divided the disciples into two classes1 and called these ,esoterics and those ,exoterics4 ,to the first-named he entrusted the more complete teaching1 to the others the more restricted4 ,he applied himself#cb to magic#cc also1 as they say1 and himself invented a philosophy of the origin of ,nature1#cd based upon certain numbers and measures1 saying that the origin of the arithmetical philosophy comprised this method by synthesis4 ,the first number became a principle which is one1 illimitable1 incomprehensible1 and contains within itself all the numbers that can come to infinity by multiplication4#ce ,but the first unit was by hypothesis the origin of numbers1 the which is a male monad begetting like a father all the other numbers4 ,in the second place is the dyad1 a female number1 and the same is called even by ,sidenote3 p4 #aj4 the arithmeticians4 ,in the third place is the triad1 a male number1 and it has been called odd by the arithmeticians' decree4 ,after all these is the tetrad1 a female number1 and this is also called even1 because it is female4 ,therefore all the numbers derived from the genus#cf 7now the illimitable genus is 8number07 are four1 from which was constructed1 according to them1 the perfect number1 the decad4 ,for the #a1 #b1 #c1 #d become #aj if for each number its appropriate name be substantially kept4#cg ,this decad ,pythagoras said was a sacred ,tetractys1 a source of everlasting ,nature containing roots within itself1 and that from the same number all the numbers have their beginning4 ,for the #aa and the #ab and the rest share the beginning of their being from the #aj4 ,the four divisions of the same decad1 the perfect number1 are called number1 monad1#ch square#ci and cube4 ,the conjunctions and minglings of ,sidenote3 p4 #aa4 which make for the birth of increase and complete naturally the fruitful number4 ,for when the square is multiplied#dj by itself1 it becomes a square squared2 when into the cube1 the square cubed2 when the cube is multiplied by the cube1 it becomes a cube cubed4 ,so that all the numbers from which comes the birth of things which are1 are seven2 to wit3 number1 monad1 square1 cube1 square of square1 cube of square and cube of cube4 ,he declared also that the soul is immortal and that there is a change from one body to another4#da ,wherefore he said that he himself had been before ,trojan times ,aethalides1#db and that in the ,trojan era he was ,euphorbus1 and after that ,hermotimus the ,samian1 after which ,pyrrho of ,delos1 and fifthly ,pythagoras4 ,but ,diodorus the ,eretrian and ,aristoxenus the writer on music#dc say that ,pythagoras went to visit ,zaratas#dd the ,chaldan2 and ,zaratas explained to him that there are from the beginning two causes of things that are1 a father and mother3 and that the father is light and the mother1 darkness3 and the divisions of the light are hot1 dry1 light 7in weight7 and swift2 but those of the darkness cold1 moist1 heavy and slow4 ,from these the ,sidenote3 p4 #ab4 whole cosmos was constructed1 to wit3 from a female and a male2 and that the nature of the cosmos#de is according to musical harmony1 wherefore the sun makes his journey rhythmically4 ,and about the things which come into being from the earth and cosmos1 they say ,zaratas spoke thus3 there are two demons1#df a heavenly one and an earthly4 ,of these the earthly one sent on high a thing born from the earth which is water2 but that the heavenly fire partook of the air1 hot and cold4 ,wherefore1 he says1 none of these things destroys or pollutes the soul1 for the same are the substance of all4 ,and it is said that ,pythagoras ordered that beans should not be eaten1 because ,zaratas said that at the beginning and formation of all things when the earth was still being constructed and put together1 the bean was produced4 ,and he says that a proof of this is1 that if one chews a bean to pulp and puts it in the sun for some time 7for this plays a direct part in the matter71 it will give out the smell of human seed4 ,and he says that another proof is even clearer4 ,if when the bean is in flower1 we take the bean ,sidenote3 p4 #ac4 and its blossom1 put it into a jar1 anoint this1 bury it in earth1 and in a few days dig it up1 we shall see it at first having the form of a woman's pudenda and afterwards on close examination a child's head growing with it4 ,pythagoras perished at ,crotona in ,italy having been burned along with his disciples4 ,and he had this custom that when any one came to him as a disciple1 he had to sell his possessions and deposit the money under seal with ,pythagoras1 and remain silent sometimes for three and sometimes for five years while he was learning4 ,but on being again set free1 he mixed with the others and remained a disciple and took his meals along with them4 ,but if he did not1 he took back what belonged to him and was cast out4 ,now the ,esoterics were called ,pythagoreans and the others ,pythagorists4 ,and of his disciples who escaped the burning were ,lysis and ,archippus and ,zamolxis1 ,pythagoras' house-slave1 who is said to have taught the ,druids among the ,celts to cultivate the ,pythagorean philosophy4 ,and they say that ,pythagoras learned numbers and measures from the ,egyptians1 and being struck with the plausible1 imposing and with difficulty disclosed wisdom of the priests1 ,sidenote3 p4 #ad4 he imitated them also in enjoining silence and1 lodging his disciples in cells1 made them lead a solitary life4#dg #c4 ,about ,empedocles4 ,but ,empedocles1 born after these men1 also said many things about the nature of demons1 and how they being very many go about managing things upon the earth4 ,he said that the beginning of the universe was ,strife and ,friendship and that the intellectual fire of the monad is ,god1 and that all things were constructed from fire and will be resolved into fire4#dh ,in which opinion the ,stoics also nearly agree1 since they expect an ecpyrosis4 ,but most of all he accepted the change into different bodies1 saying3 8,for truly a boy ,i became1 and a maiden1 ,and bush1 and bird of prey1 and fish1 ,a wanderer from the salt sea40#di ,sidenote3 p4 #ae4 ,he declared that all souls transmigrated into all living things4#ej ,for ,pythagoras the teacher of these men said he himself had been ,euphorbus who fought at ,ilion1 and claimed to recognize the shield4#ea ,this of ,empedocles4 #d4 ,about ,heraclitus4 ,but ,heraclitus of ,ephesus1 a physicist1 bewailed all things1 accusing the ignorance of all life and of all men1 and pitying the life of mortals4 ,for he claimed that he knew all things and other men nothing4#eb ,and he also made statements nearly in accord with ,empedocles1 as he said that ,discord and ,friendship were the beginning of all things1 and that the intellectual fire was ,god and that all things were borne in upon one another and did not stand still4 ,and like ,empedocles he said that every place of ours was filled with evil things1 and that these come as far as the moon extending from the place surrounding the earth1 but go no further1 since the whole place above the moon is very pure4#ec ,thus1 too1 it seemed to ,heraclitus4 ,sidenote3 p4 #af4 ,and after these came other physicists whose opinions we do not think it needful to declare as they are in no way incongruous with those aforesaid4 ,but since the school was by no means small1 and many physicists afterwards sprang from these1 all discoursing in different fashion on the nature of the universe1 it seems also fit to us1 now that we have set forth the philosophy derived from ,pythagoras1 to return in order of succession to the opinions of those who adhered to ,thales1 and after recounting the same to come to the ethical and logical philosophies1 whereof ,socrates founded the ethical and ,aristotle the dialectic4 #e4 ,about ,anaximander4 ,now ,anaximander was a hearer of ,thales4 ,he was ,anaximander of ,miletus1 son of ,praxiades4#ed ,he said that the beginning of the things that are was a certain nature of the ,boundless from which came into being the heavens and the ordered worlds#ee within them4 ,and that this principle is eternal and grows not old and encompasses all the ordered worlds4 ,and he says time is limited by birth1 ,sidenote3 p4 #ag4 substance1#ef and death4 ,he said that the ,boundless is a principle and element of the things that are and was the first to call it by the name of principle4 ,but that there is an eternal movement towards ,him wherein it happens that the heavens are born4 ,and that the earth is a heavenly body#eg supported by nothing1 but remaining in its place by reason of its equal distance from everything4 ,and that its form is a watery cylinder#eh like a stone pillar2 and that we tread on one of its surfaces1 but that there is another opposite to it4 ,and that the stars are a circle of fire distinct from the fire in the cosmos1 but surrounded by air4 ,and that certain fiery exhalations exist in those places where the stars appear1 and by the obstruction of these exhalations come the eclipses4 ,and that the moon appears sometimes waxing and sometimes waning through the obstruction or closing of her paths4 ,and that the circle of the sun is #bg times greater than that of the moon and that the sun is in the highest place in the heavens and the circles of the fixed ,sidenote3 p4 #ah4 stars in the lowest4 ,and that the animals came into being in moisture evaporated by the sun4 ,and that mankind was at the beginning very like another animal1 to wit1 a fish4 ,and that winds come from the separation and condensation of the subtler atoms of the air#ei and rain from the earth giving back under the sun's heat what it gets from the clouds1#fj and lightnings from the severance of the clouds by the winds falling upon them4 ,he was born in the #crd year of the #dbnd ,olympiad4#fa #f4 ,about ,anaximenes4 ,anaximenes1 who was also a ,milesian1 the son of ,eurystratus1 said that the beginning was a boundless air from which what was1 is1 and shall be and gods and divine things came into being1 while the rest came from their descendants4 ,but that the condition of the air is such that when it is all over alike#fb it is invisible to the eye1 but it is made perceptible by cold and heat1 by damp and by motion4 ,and that it is ever-moving1 for whatever is changeable#fc changes not unless it be moved4 ,for it appears different when condensed and rarefied4 ,for when it diffuses into greater rarity fire is produced2 but when again halfway ,sidenote3 p4 #ai4 condensed into air1 a cloud is formed from the air's compression2 and when still further condensed1 water1 and when condensed to the full1 earth2 and when to the very highest degree1 stones4 ,and that consequently the great rulers of formation are contraries1 to wit1 heat and cold4 ,and that the earth is a flat surface borne up on the air in the same way as the sun and moon and the other stars4#fd ,for all fiery things are carried through the air laterally4#fe ,and that the stars are produced from the earth by reason of the mist which rises from it and which when rarefied becomes fire1 and from this ascending fire#ff the stars are constructed4 ,and that there are earth-like natures in the stars' place carried about with them4 ,but he says that the stars do not move under the earth1 as others assume1 but round the earth#fg as a cap is turned on one's head1 and that the sun is hidden1 not because it is under the earth1 but because it is hidden by the earth's higher parts1 and by reason of its greater distance from us4 ,and because of their great distance1 the stars give out no heat4 ,and that ,sidenote3 p4 #bj4 winds are produced when the air after condensation escapes rarefied2 but that when it collects and is thus condensed#fh to the full1 it becomes clouds and thus changes into water4 ,also that hail is produced when the water brought down from the clouds is frozen2 and snow when the same clouds are wetter when freezing4 ,and lightning come when the clouds are forced apart by the strength of the winds2 for when thus driven apart1 there is a brilliant and fiery flash4 ,also that a rainbow is produced by the solar rays falling upon solidified air1 and an earthquake from the earth's increasing in size by heating and cooling4 ,this then ,anaximenes4 ,he flourished about the #ast year of the #ehth ,olympiad4#fi #g4 ,about ,anaxagoras4 ,after him was ,anaxagoras of ,clazomene1 son of ,hegesibulus4 ,he said that the beginning of the universe was mind and matter1 mind being the creator and matter that which came unto being4#gj ,for that when all things were together1 mind came and arranged them4 ,he says1 however1 that the material principles are boundless1 even the smallest of them4 ,and that all things partake of movement1 being ,sidenote3 p4 #ba4 moved by mind1 and that like things come together4 ,and that the things in heaven were set in order by their circular motion4#ga ,that therefore what was dense and moist and dark and cold and everything heavy came together in the middle1 and from the compacting of this the earth was established2#gb but that the opposites1 to wit1 the hot1 the brilliant and the light were drawn off to the distant ther4 ,also that the earth is fat in shape and remains suspended#gc through its great size1 and from there being no void and because the air which is strongest bears 7up7 the upheld earth4 ,and that the sea exists from the moisture on the earth and the waters in it evaporating and then condensing in a hollow place2#gd and that the sea is supposed to have come into being by this and from the rivers flowing into it4 ,and the rivers1 too1 are established by the rains and the waters within the earth2 for the earth is hollow and holds water in its cavities4 ,but that the ,nile increases in summer when the snows from the northern parts are carried down into it4 ,and that the sun and moon and all the stars are burning stones and are ,sidenote3 p4 #bb4 carried about by the rotation of the ther4 ,and that below the stars are the sun and moon and certain bodies not seen by us whirled round together4 ,and that the heat of the stars is not felt by us because of their great distance from the earth2 but yet their heat is not like that of the sun from their occupying a colder region4 ,also that the moon is below the sun and nearer to us2 and that the size of the sun is greater than that of the ,peloponnesus4 ,and that the moon has no light of her own1 but only one from the sun4 ,and that the revolution of the stars takes place under the earth4 ,also that the moon is eclipsed when the earth stands in her way1 and sometimes the stars which are below the moon1#ge and the sun when the moon stands in his way during new moons4 ,and that both the sun and moon make turnings 7solstices7 when driven back by the air2 but that the moon turns often through not being able to master the cold4 ,he was the first to determine the facts about eclipses and renewals of light4#gf ,and he said that the moon was like the earth and had within it plains and ravines4 ,and that the ,milky ,way was the reflection of the light of the stars which are not lighted up by the sun4 ,and that the shooting stars ,sidenote3 p4 #bc4 are as it were sparks which glance off from the movement of the pole4 ,and that winds are produced by the rarefaction of the air by the sun and by their drying up as they get towards the pole and are borne away from it4 ,and that thunderstorms are produced by heat falling upon the clouds4 ,and that earthquakes come from the upper air falling upon that under the earth2 for when this last is moved1 the earth upheld by it is shaken4 ,and that animals at the beginning were produced from water1 but thereafter from one another1 and that males are born when the seed secreted from the right parts of the body adheres to the right parts of the womb and females when the opposite occurs4 ,he flourished in the #ast year of the #hhth ,olympiad1 about which time they say ,plato was born4#gg ,they say also that ,anaxagoras came to have a knowledge of the future4 #h4 ,about ,archelaus4 ,archelaus was of ,athenian race and the son of ,apollodorus4 ,he like ,anaxagoras asserted the mixed nature of matter and agreed with him as to the beginning of things4 ,but he said that a certain mixture#gh was directly inherent in mind1 and that the source of movement is the separation from one another of heat and cold and that the ,sidenote3 p4 #bd4 heat is moved and the cold remains undisturbed4 ,also that water when heated flows to the middle of the universe wherein heated air and earth are produced1 of which one is borne aloft while the other remains below4 ,and that the earth remains fixed and exists because of this and abides in the middle of the universe1 of which1 so to speak1 it forms no part and which is delivered from the conflagration4#gi ,the first result of which burning is the nature of the stars1 the greatest whereof is the sun and the second the moon while of the others some are greater and some smaller4 ,and he says that the heaven is arched over us#hj and has made the air transparent and the earth dry4 ,for that at first it was a pool2 since it was lofty at the horizon1 but hollow in the middle4 ,and he brings forward as a proof of this hollowness1 that the sun does not rise and set at the same time for all parts as must happen if the earth were level4 ,and as to animals1 he says that the earth first became heated in the lower part when the hot and cold mingled and man#ha and the other animals appeared4 ,and all things were unlike ,sidenote3 p4 #be4 one another and had the same diet1 being nourished on mud4 ,and this endured for a little1 but at last generation from one another arose1 and man became distinct from the other animals and set up chiefs1 laws1 arts1 cities and the rest4 ,and he says that mind is inborn in all animals alike4 ,for that every body is supplied with#hb mind1 some more slowly and some quicker than the others4 ,natural philosophy lasted then from ,thales up to ,archelaus4 ,of this last ,socrates was a hearer4 ,but there are also many others putting forward different tenets concerning the ,divine and the nature of the universe1 whose opinions if we wished to set them all out would take a great mass of books4 ,but it would be best1 after having recalled by name those of them who are1 so to speak1 the chorus-leaders of all who philosophized in later times and who have furnished starting-points for systems1 to hasten on to what follows4#hc #i4 ,about ,parmenides4 ,sidenote3 p4 #bf4 ,for truly ,parmenides also supposed the universe to be eternal and ungenerated and spherical in form4#hd ,nor did he avoid the common opinion making fire and earth the principles of the universe1 the earth as matter1 but the fire as cause and creator4 ,he said that the ordered world would be destroyed1 but in what way1 he did not say4#he ,but he said that the universe was eternal and ungenerated and spherical in form and all over alike1 bearing no impress and immoveable and with definite limits4 #aj4 ,about ,leucippus4 ,but ,leucippus1 a companion of ,zeno1 did not keep to the same opinion 7as ,parmenides71 but says that all things are boundless and ever-moving and that birth and change are unceasing4 ,and he says that fulness and the void are elements4 ,and he says also that the ordered worlds came into being thus3 when many bodies were crowded together ,sidenote3 p4 #bg4 and flowed from the ambient#hf into a great void1 on coming into contact with one another1 those of like fashion and similar form coalesced1 and from their intertwining yet others were generated and increased and diminished by a certain necessity4 ,but what that necessity may be he did not define4 #aa4 ,about ,democritus4 ,but ,democritus was an acquaintance of ,leucippus4 ,this was ,democritus of ,abdera1 son of ,damasippus1#hg who met with many ,gymnosophists among the ,indians and with priests and astrologers#hh in ,egypt and with ,magi in ,babylon4 ,but he speaks like ,leucippus about elements1 to wit1 fulness and void1 saying that the full is that which is but the void that which is not1 and he said this because things are ever moving in the void4 ,he said also that the ordered worlds are boundless and differ in size1 and that in some there is neither sun nor moon1 but that in others both are greater than with us1 and in yet others more in number4 ,sidenote3 p4 #bh4 ,and that the intervals between the ordered worlds are unequal1 here more and there less1 and that some increase1 others flourish and others decay1 and here they come into being and there they are eclipsed4#hi ,but that they are destroyed by colliding with one another4 ,and that some ordered worlds are bare of animals and plants and of all water4 ,and that in our cosmos the earth came into being first of the stars and that the moon is the lowest of the stars1 and then comes the sun and then the fixed stars3 but that the planets are not all at the same height4 ,and he laughed at everything1 as if all things among men deserved laughter4 #ab4 ,about ,xenophanes4 ,but ,xenophanes of ,colophon was the son of ,orthomenes4#ij ,he survived until the time of ,cyrus4 ,he first declared the incomprehensibility of all things1#ia saying thus3 ,although anyone should speak most definitely ,he nevertheless does not know1 and it is a guess#ib which occurs about all things4 ,sidenote3 p4 #bi4 ,but he says that nothing is generated1 or perishes or is moved1 and that the universe which is one is beyond change4 ,but he says that ,god is eternal1 and one and alike on every side1 and finite and spherical in form1 and conscious#ic in all ,his parts4 ,and that the sun is born every day from the gathering together of small particles of fire and that the earth is boundless and surrounded neither by air nor by heaven4 ,and that there are boundless 7innumerable7 suns and moons and that all things are from the earth4 ,he said that the sea is salt because of the many compounds which together flow into it4 ,but ,metrodorus said it was thanks to its trickling through the earth that the sea becomes salt4 ,and ,xenophanes opines that there was once a mixture of earth with the sea1 and that in time it was freed from moisture1 asserting in proof of this that shells are found in the centre of the land and on mountains1 and that in the stone-quarries of ,syracuse were found the impress of a fish and of seals1 and in ,paros the cast of an anchor below the surface of the rock#id and in ,malta layers of all sea-things4 ,and he says that these came when all things were of old time buried in mud1 and that the impress of them dried in the mud2 but ,sidenote3 p4 #cj4 that all men were destroyed when the earth being cast into the sea became mud1 and that it again began to bring forth and that this catastrophe happened to all the ordered worlds4#ie #ac4 ,about ,ecphantus4 ,a certain ,ecphantus1 a ,syracusan1 said that a true knowledge of the things that are could not be got4 ,but he defines1 as he thinks1 that the first bodies are indivisible and that there are three differences#if between them1 to wit1 size1 shape and power4 ,and the number of them is limited and not boundless2 but that these bodies are moved neither by weight nor by impact1 but by a divine power which he calls ,sidenote3 p4 #ca4 ,nous and ,psyche4 ,now the pattern of this is the cosmos1 wherefore it has become spherical in form by ,divine power4 ,and that the earth in the midst of the cosmos is moved round its own centre from west to east4#ig #ad4 ,about ,hippo4 ,but ,hippo of ,rhegium#ih said that the principles were cold1 like water1 and heat1 like fire4 ,and that the fire came from the water1 and1 overcoming the power of its parent1 constructed the cosmos4 ,but he said that the soul was sometimes brain and sometimes water2 for the seed also seems to us to be from moisture and from it he says the soul is born4 ,these things1 then1 we seem to have sufficiently set forth4 ,wherefore1 as we have now separately run through the opinions of the physicists1 it seems fitting that we return to ,socrates and ,plato1 who most especially preferred 7the study of7 ethics4 #ae4 ,about ,socrates4 ,now ,socrates became a hearer of ,archelaus the physicist1 and giving great honour to the maxim 8,know thyself0 and having established a large school1 held ,plato to be the most competent of all his disciples4 ,he left no writings ,sidenote3 p4 #cb4 behind him2 but ,plato being impressed with all his wisdom#ii established the teaching combining physics1 ethics and dialectics4 ,but what ,plato laid down is this3-- #af4 ,about ,plato4 ,plato makes the principles of the universe to be ,god1 matter and 7the7 model4 ,he says that ,god is the maker and orderer of this universe and its ,providence4#ajj ,that matter is that which underlies all things1 which matter he calls a recipient and a nurse4#aja ,from which1 after it had been set in order1 came the four elements of which the cosmos is constructed1 to wit1 fire1 air1 earth and water1#ajb whence in turn all the other so-called compound things1 viz41 animals and plants have been constructed4 ,but the model is the thought of ,god which ,plato also calls ideas1 to which giving heed as to an image in the soul1#ajc ,god fashioned#ajd all ,sidenote3 p4 #cc4 things4 ,he said that ,god was without body or form and could only be comprehended by wise men2 but that matter is potentially body1 but not yet actively4 ,for that being itself without form or quality1 it receives forms and qualities to become body4#aje ,that matter1 therefore1 is a principle and the same is coeval with ,god1 and the cosmos is unbegotten4 ,for1 he says1 it constructed itself out of itself4#ajf ,and in all ways it is like the unbegotten and is imperishable4 ,but in so far as body#ajg is assumed to be composed of many qualities and ideas1 it is so far begotten and perishable4 ,but some ,platonists mixed together the two opinions making up some such parable as this3 to wit1 that1 as a wagon can remain undestroyed for ever if repaired part by part1 as even though the parts perish every time1 the wagon remains complete2 so1 the cosmos1 although it perish part by part1 is yet reconstructed and compensated for the parts taken away1 and remains eternal4 ,some again say that ,plato declared ,god to be one1 unbegotten and imperishable1 as he says in the ,laws3--8,god1 ,sidenote3 p4 #cd4 therefore1 as the old story goes1 holds the beginning and end and middle of all things that are40#ajh ,thus he shows ,him to be one through ,his containing all things4 ,but others say that ,plato thought that there are many gods without limitation#aji when he said1 8,god of gods1 of whom ,i am the fashioner and father40#aaj ,and yet others that he thinks them subject to limitation when he says3 8,great ,zeus1 indeed1 driving his winged chariot in heaven20#aaa and when he gives the pedigree#aab of the children of ,uranos and ,g4 ,others again that he maintained the gods to be originated and that because they were originated they ought to perish utterly1 but that by the will of ,god they remain imperishable as he says in the passage before quoted1 8,god of gods1 of whom ,i am the fashioner and father1 and who are formed by my will indissoluble40 ,so that if ,he wished them to be dissolved1 dissolved they would easily be4 ,but he accepts the nature of demons1 and says some are good1 and some bad4 ,and some say that he declared the soul to be unoriginated and imperishable#aac when he says3 8,all soul is immortal for that which is ever moving is immortal10 and when he shows that it is self-moving and the beginning of movement4 ,but others say that he makes it originated but imperishable#aad through ,god's will2 and yet others composite and originated and perishable4 ,for he also supposes that ,sidenote3 p4 #ce4 there is a mixing-bowl for it1#aae and that it has a splendid body1 but that everything originated must of necessity perish4 ,but those who say that the soul is immortal are partly corroborated by those words wherein he says that there are judgments after death1 and courts of justice in the house of ,hades1 and that the good meet with a good reward and that the wicked are subjected to punishments4#aaf ,some therefore say that he also admits a change of bodies and the transfer of different pre-determined souls into other bodies according to the merit of each2 and that after certain definite peregrinations they are again sent into this ordered world to give themselves another trial of their own choice4 ,others1 however1 say not1 but that they obtain a place according to each one's deserts4 ,and they call to witness that he says some souls are with ,zeus1 but that others of good men are going round with other gods1 and that others abide in everlasting punishments1 7that is71 so many as in this life have wrought evil and unjust deeds4#aag ,and they say that he declared some conditions to be ,sidenote3 p4 #cf4 without intermediates1 some with intermediates and some to be intermediates4 ,waking and sleep are without intermediates and so are all states like these4 ,but there are those with intermediates like good and bad2 and intermediates like grey which is between black and white or some other colour4#aah ,and they say that he declares the things concerning the soul to be alone supremely good1 but those of the body or external to it to be no longer supremely good1 but only said to be so4 ,and that these last are very often named intermediates also2 for they can be used both well and ill4 ,he says therefore that the virtues are extremes as to honour1 but means as to substance4#aai ,for there is nothing more honourable than virtue2 but that which goes beyond or falls short of these virtues ends in vice4 ,for instance1 he says that these are the four virtues1 to wit1 ,prudence1 ,temperance1 ,justice1 and ,fortitude1 and that there follow on each of these two vices of excess and deficiency respectively4 ,thus on ,prudence follow thoughtlessness by deficiency and cunning by excess2 on ,temperance1 intemperance by deficiency and sluggishness by excess2 on ,justice1 over-modesty by deficiency and greediness by excess2 and on ,fortitude1 ,sidenote3 p4 #cg4 cowardice by deficiency and foolhardiness by excess4#abj ,and these virtues when inborn in a man operate for his perfection and give him happiness4 ,but he says that happiness is likeness to ,god as far as possible4 ,and that any one is like ,god when he becomes holy and just with intention4 ,for this he supposes to be the aim of the highest wisdom and virtue4#aba ,but he says that the virtues follow one another in turn and are of one kind1 and never oppose one another2 but that the vices are many-shaped and sometimes follow and sometimes oppose one another4#abb ,he says1 again1 that there is destiny1 not indeed that all things are according to destiny1 but that we have some choice1 as he says in these words3 8,the blame is on the chooser3 ,god is blameless10 and again1 8,this is a law of ,adrasteia40 ,and if he thus affirms the part of destiny1 he knew also that something was in our choice4#abc ,but he says that transgressions are involuntary4 ,for to the most beautiful thing in us1 which is the soul1 none would admit something evil1 that is1 injustice2 but that by ignorance and mistaking the good1 thinking to do something fine1 they ,sidenote3 p4 #ch4 arrive at the evil4#abd ,and his explanation on this is most clear in the ,republic1 where he says3 8,and again do you dare to say that vice is disgraceful and hateful to ,god8 ,how then does any one choose such an evil8 ,he does it1 you would say1 who is overcome by the pleasures 7of sense74 ,therefore this also is an involuntary action1 if to overcome be a voluntary one4 ,so that from all reasoning1 reason proves injustice to be involuntary40 ,but some one objects to him about this3 8,why then are men punished if they transgress involuntarily80 ,he answers3 8,so that they may be the more speedily freed from vice by undergoing correction40#abe ,for that to undergo correction is not bad but good1 if thereby comes purification from vices1 and that the rest of mankind hearing of it will not transgress1 but will be on their guard against such error4#abf ,he says1 however1 that the nature of evil comes not by ,god nor has it any special nature of its own2 but it comes into being by contrariety and by following upon the good1 either as excess or deficiency as we have before said about the virtues4#abg ,now ,plato1 as ,sidenote3 p4 #ci4 we have said above1 bringing together the three divisions of general philosophy1 thus philosophized4 #ag4 ,about ,aristotle4 ,aristotle1 who was a hearer of this last1 turned philosophy into a science and reasoned more strictly1 affirming that the elements of all things are substance and accident4#abh ,he said that there is one substance underlying all things1 but nine accidents1 which are ,quantity1 ,quality1 ,relation1 the ,where1 the ,when1 ,possession1 ,position1 ,action and ,passion4 ,and that therefore ,substance was such as ,god1 man and every one of the things which can fall under the like definition3 but that as regards the accidents1 ,quality is seen in expressions like white or black2 ,quantity in 8#b cubits or #c cubits long or broad02 ,relation in 8father0 or 8son02 the ,where in such as 8,athens0 or 8,megara02 the ,when in such as 8in the ,xth ,olympiad02 for ,possession in such as 8to have acquired wealth02 ,action in such as 8to write and generally to do anything02 and ,passion in such as 8to be struck40 ,he also assumes that some things have means and that others have not1 as we have said also about ,plato4 ,sidenote3 p4 #dj4 ,and he is in accord with ,plato about most things save in the opinion about the soul4 ,for ,plato thinks it immortal2 but ,aristotle that it remains behind after this life and that it is lost in the fifth ,body which is assumed to exist along with the other four1 to wit1 fire1 earth1 water and air1 but is more subtle than they and like a spirit4#abi ,again whereas ,plato said that the only good things were those which concerned the soul and that these sufficed for happiness1 ,aristotle brings in a triad of benefits and says that the sage is not perfect unless there are at his command the good things of the body and those external to it4 ,which things are ,beauty1 ,strength1 ,keenness of ,sense and ,completeness2 while the externals are ,wealth1 ,high ,birth1 ,glory1 ,power1 ,peace1 and ,friendship2 but that the inner things about the soul are1 as ,plato thought3 ,prudence1 ,temperance1 ,justice and ,fortitude4#acj ,also ,aristotle says that evil things exist1 and come by contrariety to the good1 and are below the place about the moon1 but not above it4 ,again1 he says that the soul of the whole ordered world is eternal1 but that the soul of man vanishes as we have said ,sidenote3 p4 #da4 above4 ,now1 he philosophized while delivering discourses in the ,lyceum2 but ,zeno in the ,painted ,porch4 ,and ,zeno's followers got their name from the place1 i4 e4 they were called ,stoics from the ,stoa2 but those of ,aristotle from their mode of study4 ,for their enquiries were conducted while walking about in the ,lyceum1 wherefore they were called ,peripatetics4 ,this then ,aristotle4#aca #ah4 ,about the ,stoics4 ,the ,stoics themselves also added to philosophy by the increased use of syllogisms1#acb and included it nearly all in definitions1 ,chrysippus and ,zeno being here agreed in opinion4 ,who also supposed that ,god was the beginning of all things1 and was the purest body1 and that ,his providence extends through all things4#acc ,they say positively1 however1 that existence is everywhere according to destiny using some such simile as this3 viz4 that1 as a dog tied to a cart1 if he wishes to follow it1 is both drawn along by it and follows of his own accord1 doing at the same time ,sidenote3 p4 #db4 what he wills and what he must by a compulsion like that of destiny4#acd ,but if he does not wish to follow he is wholly compelled4 ,and they say that it is the same indeed with men4 ,for even if they do not wish to follow1 they will be wholly compelled to come to what has been foredoomed4 ,and they say that the soul remains after death1 and that it is a body#ace and is born from the cooling of the air of the ambient1 whence it is called ,psyche4#acf ,but they admit that there is a change of bodies for ,souls which have been marked out for it4#acg ,and they expect that there will be a conflagration and purification of this cosmos1 some saying that it will be total but others partial1 and that it will be purified part by part4 ,and they call this approximate destruction and the birth of another cosmos therefrom1 catharsis4#ach ,and they suppose that all things are bodies1 and that one body passes through another2 but that there is a resurrection#aci and that all things are filled full and that there is no void4 ,thus also the ,stoics4 #ai4 ,about ,epicurus4 ,sidenote3 p4 #dc4 ,but ,epicurus held an opinion almost the opposite of all others4 ,he supposed that the beginnings of the universals were atoms and a void2 that the void was as it were the place of the things that will be2 but that the atoms were matter1 from which all things are4 ,and that from the concourse of the atoms both ,god and all the elements came into being and that in them were all animals and other things1 so that nothing is produced or constructed unless it be from the atoms4 ,and he said that the atoms were the most subtle of things1 and that in them there could be no point1 nor mark nor any division whatever2 wherefore he called them atoms4#adj ,and although he admits ,god to be eternal and imperishable1 he says that he cares for no one and that in short there is no providence nor destiny1 but all things come into being automatically4 ,for ,god is seated in the metacosmic spaces1 as he calls them4 ,for he held that there was a certain dwelling-place of ,god outside the cosmos called the metacosmia1 and that ,he ,sidenote3 p4 #dd took ,his pleasure and rested in supreme delight2 and that ,he neither had anything to do ,himself nor provided for others4 ,in consequence of which ,epicurus made a theory about wise men1 saying that the end of all wisdom is pleasure4 ,but different people take the name of pleasure differently4 ,for some understood by it the desires1 but others the pleasure that comes by virtue4 ,but he held that the souls of men were destroyed with their bodies as they are born with them4 ,for that these souls are blood1 which having come forth or being changed1 the whole man is destroyed4 ,whence it follows that there are no judgments nor courts of justice in the ,house of ,hades1 so that whatever any one may do in this life and escapes notice1 he is in no way called to account for it4#ada ,thus then ,epicurus4 #bj4 ,about 7the7 ,academics4 ,but another sect of philosophers was called ,academic1 ,sidenote3 p4 #de4 from their holding their discussions in the ,academy1 whose founder was ,pyrrho1 after whom they were called ,pyrrhonian philosophers4 ,he first introduced the dogma of the incomprehensibility of all things1 so that he might argue on either side of the question1 but assert nothing dogmatically4 ,for he said that there is nothing grasped by the mind or perceived by the senses which is true1 but that it only appears to men to be so4 ,and that all substance is flowing and changing and never remains in the same state4 ,now some of the ,academics say that we ought not to make dogmatic assertions about the principle of anything1 but simply argue about it and let it be2 while others favoured more the 8no preference0#adb adage1 saying that fire was not fire rather than anything else4 ,for they did not assert what it is1 but only what sort of a thing it is4#adc #ba4 ,about 7the7 ,brachmans among the ,indians4 ,the ,indians have also a sect of philosophizers in the ,brachmans#add who propose to themselves an independent life and abstain from all things which have had life and from ,sidenote3 p4 #df4 meats prepared by fire4 ,they are content with fruits#ade but do not gather even these1 but live on those fallen on the earth and drink the water of the river ,tagabena4#adf ,but they spend their lives naked1 saying that the body has been made by ,god as a garment to the soul4 ,they say that ,god is light2 not such light as one sees1 nor like the sun and fire1 but that it is to them the ,divine ,word1 not that which is articulated1 but that which comes from knowledge1 whereby the hidden mysteries of nature are seen by the wise4 ,but this light which they say is 7the7 ,word1 the ,god1 they declare that they themselves as ,brachmans alone know1 because they alone put away vain thinking which is the last tunic of the soul4 ,they scorn death2 but are ever naming ,god in their own tongue1 as we have said above1 and send up hymns to ,him4 ,but neither are there women among them1 nor do they beget children4#adg ,those1 however1 who have desired a life like theirs1 after they ,sidenote3 p4 #dg4 have crossed over to the opposite bank of the river1#adh remain there always and never return2 but they also are called ,brachmans4 ,yet they do not pass their life in the same way2 for there are women in the country1 from whom those dwelling there are begotten and beget4 ,but they say that this ,word1 which they style ,god1 is corporeal1 girt with the body outside ,himself1 as if one should wear a garment of sheepskins2 but that the body which is worn1 when taken off1 appears visible to the eye4#adi ,but the ,brachmans declare that there is war in the body worn by them and they consider their body full of warring elements against which body as if arrayed against foes1 they fight as we have before made plain4 ,and they say that all men are captives to their own congenital enemies1 to wit1 the belly and genitals1 greediness1 wrath1 joy1 grief1 desire and the like4 ,but that he alone goes to ,god who has triumphed#aej over these4 ,wherefore the ,brachmans make ,dandamis1 to whom ,alexander of ,macedon paid a visit1 divine#aea as one who had won the war in the body4 ,but they accuse ,calanus of having impiously fallen away from their philosophy4 ,but the ,brachmans putting away the body1 like ,sidenote3 p4 #dh4 fish who have leaped from the water into pure air1 behold the ,sun4#aeb #bb4 ,about the ,druids among the ,celts4 ,the ,druids among the ,celts enquired with the greatest minuteness into the ,pythagorean philosophy1 ,zamolxis1 ,pythagoras' slave1 a ,thracian by race1 being for them the author of this discipline4 ,he after ,pythagoras' death travelled into their country and became as far as they were concerned the founder of this philosophy4#aec ,the ,celts glorify the ,druids as prophets and as knowing the future because they foretell to them some things by the ciphers and numbers of the ,pythagoric art4 ,on the principles of which same art we shall not be silent1 since some men have ventured to introduce heresies constructed from them4 ,druids1 however1 also make use of magic arts4 ,sidenote3 p4 #di4 #bc4 ,about ,hesiod4#aed ,but ,hesiod the poet says that he1 too1 heard thus from the ,muses about ,nature4 ,the ,muses1 however1 are the daughters of ,zeus4 ,for ,zeus having from excess of desire companied with ,mnemosyne for nine days and nights consecutively1 she conceived these nine in her single womb1 receiving one every night4 ,now ,hesiod invokes the nine ,muses from ,pieria1 that is from ,olympus1 and prays them to teach him3#aee 8,how first the gods and earth became2 ,the rivers and th' immeasureable sea ,high-raging in its foam3 the glittering stars2 ,the wide-impending heaven2 444 ,say how their treasures1#aef how their honours each ,allotted shared3 how first they held abode ,on many-caved ,olympus3--this declare ,sidenote3 p4 #ej4 ,ye ,muses6 dwellers of the heavenly mount ,from the beginning2 say who first arose8 8,first ,chaos was1 next ample-bosomed ,earth1 ,the seat eternal and immoveable ,of deathless gods1 who still the ,olympian height ,snow-topt inhabit4 ,third in hollow depth ,of the vast ground1 expanded wide above ,the gloomy ,tartarus1 ,love then arose ,most beauteous of immortals3 he at once ,of every god and every mortal man ,unnerves the limbs2 dissolves the wiser breast ,by reason steel'd1 and quells the very soul4 8,from ,chaos1 ,erebus and sable ,night444 ,from ,night arose the ,sunshine and the ,day#aeg ,whom she with dark embrace of ,erebus ,commingling bore4 8,her first-born ,earth produced ,of like immensity1#aeh the starry ,heaven3 ,that he might sheltering compass her around ,on every side1 and be for evermore ,to the blest gods a mansion unremoved4 8,next the high hills arose1 the pleasant haunts ,of goddess-nymphs1 who dwell among the glens ,of mountains4 ,with no aid of tender love ,sidenote3 p4 #ea4 ,gave she to birth the sterile ,sea1 high-swol'n ,in raging foam2 and ,heaven-embraced1 anon ,she teemed with ,ocean1 rolling in deep whirls ,his vast abyss of waters 8,crus then1 ,cus1 ,hyperion and ,ipetus1 ,themis and ,thea rose2 ,mnemosyne ,and ,rhea2 ,phbe diademed with gold1 ,and love-inspiring ,tethys2 and of these1 ,youngest in birth1 the wily ,kronos came1 ,the sternest of her sons2 and he abhorred ,the sire that gave him life 8,then brought she forth ,the ,cyclops haughty of spirit40 ,and he enumerates all the other ,giants descended from ,kronos4 ,but last he tells how ,zeus was born from ,rhea4 ,all these men1 then1 declared1 as we have set forth1 their opinions about the nature and birth of the universe4 ,but they all1 departing from the ,divine for lower things1 busied themselves about the substance of the things that are4 ,so that when struck with the grandeurs of creation and thinking that these were the ,divine1 each of them preferred before the rest a different part of what was created4 ,but they discovered not the ,god and fashioner of them4 ,the opinions therefore of those among the ,greeks who ,sidenote3 p4 #eb4 have undertaken to philosophize1 ,i think ,i have sufficiently set forth4 ,starting from which opinions the heretics have made the attempts we shall shortly narrate4 ,it seems fitting1 however1 that we1 first making public the mystic rites1#aei should also declare whatever things certain men have superfluously fancied about stars or magnitudes2 for truly those who have taken their starting-points from these notions are deemed by the many to speak prodigies4 ,thereafter1 we shall make plain consecutively the vain opinions#afj invented by them4#afa ,,end ,,of ,,book ,i ,,footnotes ,footnote #a3 ,as has been said in the ,introduction 7p4 #a supra7 four early codices of the ,first ,book exist1 the texts being known from the libraries where they are to be found as the ,medicean1 the ,turin1 the ,ottobonian and the ,barberine respectively4 ,that published by ,miller was a copy of the ,medicean codex already put into print by ,fabricius1 but was carefully worked over by ,roeper1 ,scott and others who like ,gronovius1 ,wolf and ,delarue1 collated it with the other three codices4 ,the different readings are1 ,i think1 all noted by ,cruice in his edition of #ahfj1 but are not of great importance1 and ,i have only noticed them here when they make any serious change in the meaning of the passage4 ,hermann ,diels has again revised the text in his ,doxographi ,grci1 ,berlin1 #ahgi1 with a result that ,salmon 7,d4,c4,b4 s4 v4 8,hippolytus ,romanus07 declares to be 8thoroughly satisfactory10 and the reading of this part of our text may now1 perhaps1 be regarded as settled4 ,only the opening and concluding paragraphs are of much value for our present purpose1 the account of philosophic opinions which lies between being1 as has been already said1 a compilation of compilations1 and not distinguished by any special insight into the ideas of the authors summarized1 with the works of most of whom ,hippolytus had probably but slight acquaintance4 ,an exception should perhaps be made in the case of ,aristotle1 as it is probable that ,hippolytus1 like other students of his time1 was trained in ,aristotle's dialectic and analytic system for the purpose of disputation4 ,but this will be better discussed in connection with ,book ,,vii4 ,footnote #b3 4 ,this formula is repeated at the head of ,books ,v-,x with the alteration of the number only4 ,footnote #c3 ,the word missing after was probably 1 the only likely word which would agree with the feminine adjective4 ,it would be appropriate enough if the theory of the division of the work into spoken lectures be correct4 ,the ,french and ,german editors alike translate in libro primo4 ,footnote #d3 ,there seems no reason for numbering ,pyrrho of ,elis among the members of the ,academy1 ,old or ,new4 ,diogenes ,laertius1 from whose account of his doctrines ,hippolytus seems to have derived the dogma of incomprehensibility which he here attributes to ,pyrrho1 makes him the founder of the ,sceptics4 ,he was a contemporary of ,alexander the ,great1 and probably died before ,arcesilaus founded the ,new ,academy in #bhj ,b4,c4 ,footnote #e3 ,mr4 ,macmahon here reads 8,brahmins40 ,their habits appear more like those of ,yogis or ,sanyasis4 ,footnote #f3 3 in contradistinction to just above4 ,footnote #g3 4 ,the ,turin ,,ms4 transposes the adjectives4 ,footnote #h3 4 ,the phrase is used frequently hereafter1 particularly in ,book ,x4 ,footnote #i3 ,cf4 the 8bond of iniquity0 in ,st4 ,peter's speech to ,simon ,magus1 ,acts viii4 #bc4 ,footnote #aj3 4 being a mystic word for final or complete initiation4 ,footnote #aa3 4 4 4 ,schneidewin and ,cruice both read 1 ,roeper simply1 others 4 ,the first seems the best reading2 but none of the suggestions is quite satisfactory4 ,the promise to say what it was that even the dumb animals would not have done is unfulfilled4 ,it cannot have involved any theological question1 but probably refers to the obscene sacrament of the ,pistis ,sophia1 the ,bruce ,papyrus and ,huysmans' ,l-,bas4 ,yet ,hippolytus does not again refer to it1 and of all the heretics in our text1 the ,simonians are the only ones accused of celebrating it1 even by ,epiphanius4 ,footnote #ab3 4 ,a neologism4 ,this is the passage relied upon to show that our author was a bishop4 ,footnote #ac3 foreign4 ,cruice has aliena4 ,but it is here evidently contrasted with the 8things of the truth0 in the next sentence4 ,footnote #ad3 4 ,footnote #ae3 1 lit41 8matters of opinion40 ,footnote #af3 4 ,the context shows that here1 and probably elsewhere in the book1 the phrase is used contemptuously4 ,footnote #ag3 4 ,as in ,polybius1 the word can be translated in this sense throughout4 ,yet as meaning 8those who fall in with this0 it is as applicable to spoken as to written words4 ,footnote #ah3 4 ,both here and in ,book ,x our author shows a preference for this phrase instead of the more usual 4 ,footnote #ai3 4 ,footnote #bj3 4 ,footnote #ba3 4 ,note the piling up of similes natural in a spoken peroration4 ,footnote #bb3 1 nudos et turpes1 ,cr4 ,stripped of originality seems to be the threat intended4 ,footnote #bc3 4 ,what we should now call ,physics4 ,footnote #bd3 is the phrase here and elsewhere used for the universe or 8whole0 of ,nature1 and includes ,chaos or unformed ,matter4 ,the or ordered world is only part of the universe4 ,diog4 ,laert41 ,i1 vit4 ,thales1 c4 #f1 says merely that ,thales thought water to be the or beginning of all things4 ,as this is confirmed by all other ,greek writers who have quoted him1 we may take the further statement here attributed to him as the mistake of ,hippolytus or of the compiler he is copying4 ,footnote #be3 in text4 ,roeper suggests 1 8stars40 ,footnote #bf3 ,so ,clement of ,alexandria1 ,stromateis1 ,v1 c4 #ad1 and ,diog4 ,laert41 ,i4 vit4 cit41 c4 #i4 ,footnote #bg3 ,diog4 ,laert41 ,i1 vit4 cit41 c4 #h1 makes his derider an old woman4 is not a proper name1 but means a ,thracian woman1 as ,hippolytus should have known4 ,footnote #bh3 ,roeper adds 1 apparently in view of the speculations about the monad4 ,footnote #bi3 ,aristotle in his ,metaphysica1 ,bk4 ,i1 c4 #e1 attributes the first use of this dogma to ,xenophanes4 ,footnote #cj3 ,by these are meant the planets1 including therein the ,sun and ,moon4 ,cf4 ,sextus ,empiricus1 ,adversus ,astrologos1 p4 #cdc 7,cod47 passim4 ,footnote #ca3 entities which must needs differ from one another in kind4 ,the phrase is thus used by ,plato1 ,aristotle and all the neo-,platonic writers4 ,footnote #cb3 1 attigit1 ,cr4 ,frequent in ,pindar4 ,footnote #cc3 ,so ,timon in the ,silli1 as quoted by ,diog4 ,laert41 ,,viii1 vit4 ,pyth41 c4 #bj4 ,footnote #cd3 4 ,the ,barberine ,,ms4 has 1 evidently inserted by some scribe who connected it with the absurd system of metoposcopy described in ,book ,,iv4 ,footnote #ce3 1 multitudine1 ,cr4 ,footnote #cf3 ,for definitions and examples of this term see ,aristot41 ,metaphys41 ,,iv4 c4 #bh4 ,footnote #cg3 ,i cannot trace ,hippolytus' authority for attributing these neo-,pythagorean puerilities to ,pythagoras himself4 ,diog4 ,laert41 ,aristotle and the rest represent him as saying only that the monad was the beginning of everything1 and that from this and the undefined dyad numbers proceed4 ,the general reader may be recommended to ,mr4 ,alfred ,williams ,benn's statement in ,the ,philosophy of ,greece 7,lond41 #ahih71 pp4 #gh ff4 that 8the ,greeks did not think of numbers as pure abstractions1 but in the most literal sense as figures1 that is to say1 limited portions of space40 ,footnote #ch3 ,macmahon thinks 8number0 and 8monad0 should here be transposed1 as ,pythagoras considered according to him the monad as 8the highest generalization of number and a conception in abstraction40 ,yet the monad was not the highest abstraction of current 7,greek7 philosophy4 ,see ,edwin ,hatch1 ,influence of ,greek ,ideas upon the ,christian ,church 7,hibbert ,lectures71 ,lond41 #ahij1 p4 #bee4 ,footnote #ci3 is here used like our own mathematical expression 8power40 ,why ,hippolytus should associate it especially with the power of #b does not appear4 ,by ,greek mathematicians it seems rather to be applied to the square root4 ,footnote #dj3 1 involvit1 ,cr4 ,it cannot here mean 8cubed40 ,another mistake occurs in the same sentence1 where it is said that the square multiplied by the cube is a cube4 ,the sentence is fortunately repeated with the needful correction in ,book ,,iv1 p4 #aaf infra4 ,macmahon gives the proper notation as 7a7 a1 7a7 a1 7a7 a4 ,footnote #da3 4 ,the phrase which is here correctly used throughout1 but which has somehow slipped into ,english as metempsychosis4 ,footnote #db3 ,so ,diog4 ,laert41 ,,viii1 vit4 ,pyth41 c4 #d4 ,footnote #dc3 ,diodorus of ,eretria is not otherwise known1 ,aristoxenus is mentioned by ,cicero1 ,qust4 ,tusculan41 ,i1 #ah1 as a writer on music4 ,footnote #dd3 ,that is1 of course1 ,zoroaster4 ,the account here given of his doctrines does not agree with what we know of them from other sources4 ,the minimum date for his activity 7#gjj ,b4,c47 makes it impossible for him to have been a contemporary of ,pythagoras4 ,see the translator's ,forerunners and ,rivals of ,christianity1 ,i1 p4 #abf2 ,,ii1 p4 #bcb4 ,footnote #de3 ,reading with ,roeper 4 ,cruice has 1 8that the cosmos is a nature according to10 etc4 ,footnote #df3 1 spirits or dmons in the ,greek sense1 not necessarily evil4 ,but ,aetius1 de ,placit4 ,philosoph4 ap4 ,diels ,doxogr4 #cjf1 makes ,pythagoras use the word as equivalent to 4 ,cf4 pp4 #eb1 #ib infra4 ,footnote #dg3 ,hippolytus like nearly every other writer of his time here confuses the ,egyptians with the ,alexandrian ,greeks4 ,it was these last and not the subjects of the ,pharaohs who were given to mathematics and geometry1 of which sciences they laid the foundations on which we have since built4 ,certain devotees of the ,alexandrian god ,serapis also shut themselves up in cells of the ,serapeum1 which they could hardly have done in any temple in ,pharaonic times4 ,see ,forerunners1 ,i1 #gi4 ,hippolytus gives a much more elaborate and detailed account of ,pythagorean teaching in ,book ,,vi1 ,,ii1 pp4 #bj ff4 infra4 ,footnote #dh3 ,diog4 ,laert41 ,,viii1 vit4 ,heraclit41 c4 #f1 attributes this opinion to ,heraclitus4 ,footnote #di3 ,this verse appears in ,diog4 ,laert41 ,,viii1 vit4 ,empedocles1 c4 #f4 ,footnote #ej3 ,so ,diog4 ,laert41 ubi4 cit4 ,footnote #ea3 ,this sentence seems to have got out of place4 ,it should probably follow that on ,lysis and ,archippus1 etc41 on the last page4 ,the story of the shield is told by ,diog4 ,laert41 ,,viii1 vit4 ,pyth41 c4 #d1 and by ,ovid1 ,metamorph41 ,,xv1 #afb ff4 ,for more about ,empedocles see ,book ,,vii1 ,,ii1 pp4 #hb ff4 infra4 ,footnote #eb3 ,diog4 ,laert41 ,,viii1 vit4 ,heraclit41 from whom ,hippolytus is probably quoting1 says that in his boyhood1 ,heraclitus used to say1 he knew nothing1 in his manhood everything4 ,has ,hippolytus garbled this8 ,footnote #ec3 ,there is nothing of this in what ,hippolytus1 ,diogenes ,laertius or any other author extant gives as ,empedocles' opinions4 seems to be equivalent to 1 as suggested in n4 on p4 #ci supra4 ,hippolytus returns to ,heraclitus' opinions in ,book ,,ix1 ,,ii1 pp4 #aai ff4 infra4 ,footnote #ed3 ,so ,diog4 ,laert41 ,,ii1 vit4 ,anaximander1 c4 #a1 verbatim4 ,footnote #ee3 4 ,he therefore believed in a plurality of worlds4 ,footnote #ef3 4 ,it may here mean essence or being4 ,a good discussion of the changes in the meaning of the word and its successors1 and 1 is to be found in ,hatch1 op4 cit41 pp4 #bge-bgh4 ,footnote #eg3 1 a phenomenon in the heavens1 but also something hung up or suspended4 ,footnote #eh3 1 used by ,theophrastus for logs of timber4 ,footnote #ei3 ,lit41 8from the separation of the finest atoms of the air and from their movement when crowded together40 ,footnote #fj3 ,so ,roeper4 ,cruice agrees4 ,footnote #fa3 ,a4 ,w4 ,benn1 op4 cit41 p4 #ea1 gives a readable account of ,anaximander's speculations in physics4 ,diels1 op4 cit41 pp4 #acb1 #acc shows in an excellently clear conspectus of parallel passages the different authors from whom ,hippolytus took the statements in our text regarding the ,ionians4 ,the majority are to be found in ,simplicius' commentaries on ,aristotle1 ,simplicius' source being1 according to ,diels1 the fragments of ,theophrastus' book on physics4 ,next in order come ,plutarch's ,stromata and ,aetius' ,de ,placitis ,philosophorum1 many passages being common to both4 ,footnote #fb3 1 aequabilis1 ,cr41 8homogeneous40 ,footnote #fc3 ,lit41 8whatever changes40 ,footnote #fd3 ,planets4 ,see n4 on p4 #cf supra4 ,footnote #fe3 4 ,cruice translates ob latitudinem1 ,macmahon 8through expanse of space40 ,footnote #ff3 4 ,see n4 on p4 #db supra4 ,footnote #fg3 ,so ,diog4 ,laert41 ,,ii1 vit4 ,anaxim41 c4 #a4 ,this is the feature of ,anaximenes' teaching which seems to have most impressed the ,greeks4 ,footnote #fh3 4 ,footnote #fi3 ,diog4 ,laert41 ubi cit41 puts ,anaximander in the #ehth ,olympiad 7#edh ,b4,c47 and ,anaximenes in the #fcrd4 ,this is more probable than the dates in our text4 ,for ,anaximenes' sources1 mostly ,aetius and ,theophrastus1 see ,diels' conspectus mentioned in n4 on p4 #dc supra4 ,footnote #gj3 1 fieri materiam1 ,cr4 ,footnote #ga3 4 ,macmahon says 8orbicular10 but it means if anything centripetal and centrifugal1 as appears in next sentence4 ,footnote #gb3 4 ,hippolytus seems most frequently to use the word in this sense4 ,footnote #gc3 4 ,see n4 on p4 #db supra4 ,footnote #gd3 444 4 ,i propose to fill the lacuna with 4 ,for a description of this cavity see the ,phdo of ,plato1 c4 #ach4 ,i do not understand ,roeper's suggested emendation as given by ,cruice4 ,footnote #ge3 ,there must be some mistake here4 ,he has just said that the sun and moon are below the stars4 ,footnote #gf3 1 illuminationes1 ,cr4 ,so ,macmahon4 ,it clearly means here 8shinings forth again10 or 8lightings up40 ,footnote #gg3 ,diog4 ,laert4 quotes from ,apollodorus' ,chronica that ,anaxagoras died in the #ast year of the #ghth ,olympiad1 or ten years before ,plato's birth4 ,for ,hippolytus' sources for his teaching1 mainly ,diog4 ,laert41 ,aetius and ,theophrastus1 see ,diels1 ubi cit4 ,footnote #gh3 1 not 4 ,but of what could the creative mind be compounded before anything else had come into being8 ,footnote #gi3 4 ,does he mean the heated air1 and why should the earth form no part of the universe8 ,something is probably omitted here4 ,footnote #hj3 1 de super incumbere1 ,cr41 8inclined at an angle10 ,macmahon4 ,evidently ,archelaus imagined a concave heaven fitting over the earth like a dish cover or an upturned boat or coracle4 ,this was the ,babylonian theory4 ,cf4 ,maspero1 ,hist4 ancnne de l',orient classique1 ,paris1 #ahie1 ,i1 p4 #edc1 and illustration4 ,many of the ,ionian ideas about physics doubtless come from the same source4 ,footnote #ha3 ,reading1 as ,cruice suggests1 for 4 ,so ,diog4 ,laert41 ,,ii1 vit4 ,archel41 c4 #ag4 ,footnote #hb3 1 uti1 ,cr41 8employed10 ,macmahon4 ,footnote #hc3 ,a fair specimen of ,hippolytus' verbose and inflated style4 ,footnote #hd3 ,no other philosopher has yet been quoted as saying that the earth was spherical4 ,footnote #he3 ,this sentence is said to have been interpolated4 ,footnote #hf3 1 8from the surrounding 7ther740 ,an expression much used by writers on astrology and generally translated 8ambient40 ,footnote #hg3 ,diog4 ,laert41 ,,ix1 vit4 ,dem41 c4 #a1 says either ,damasippus or ,hegesistratus or ,athenocritus4 ,footnote #hh3 ,it is doubtful whether astrology was known in ,egypt before the ,alexandrian age4 ,diog4 ,laert41 vit4 cit41 quotes from ,antisthenes that ,democritus studied mathematics there1 and astrology was looked on by the ,romans as a branch of mathematics4 ,cf4 ,sextus ,empiricus1 ubi cit41 supra4 ,footnote #hi3 1 4 ,footnote #ij3 ,so ,apollodorus4 ,diog4 ,laert41 ,,ix1 vit4 ,xenophan41 c4 #a1 says of ,dexius4 ,footnote #ia3 ,diog4 ,laert41 ubi cit41 says ,sotion of ,alexandria is the authority for this1 but that he was mistaken4 ,hippolytus says later in ,book ,i 7p4 #ei infra7 that ,pyrrho was the first to assert the incomprehensibility of everything4 ,if1 as ,sotion asserted1 ,xenophanes was a contemporary of ,anaximander1 he must have died two centuries before ,pyrrho was born4 ,footnote #ib3 ' 1 sed in omnibus opinio est1 ,cr4 ,yet is surely a 8guess40 ,footnote #ic3 4 ,footnote #id3 1 8deep down in the stone40 ,perhaps the earliest mention of fossils4 ,footnote #ie3 ,is this a survival of the ,babylonian legends of the ,flood8 ,footnote #if3 1 differentias1 ,cr4 ,perhaps 8alternations40 ,footnote #ig3 ,the whole of this section on ,ecphantus is corrupt4 ,he is not alluded to again in the book4 ,footnote #ih3 ,hippo is mentioned by ,iamblichus in his life of ,pythagoras4 ,footnote #ii3 1 8been sealed with10 or 8copied40 ,cf4 ,diog4 ,laert41 ,,ii1 vit4 ,socrates1 c4 #ab4 ,footnote #ajj3 4 ,the of the line above shows that ,plato did not mean that the forethought extended to other worlds than this4 ,footnote #aja3 ,this expression1 like many others in this epitome of ,plato's doctrines1 is found in the of ,alcinous1 who flourished in ,roman times4 ,the best edition still seems to be ,bishop ,fell's1 ,oxford1 #affg4 ,alcinous' work was1 as will appear1 the main source from which ,hippolytus drew his account of ,plato's doctrines4 ,footnote #ajb3 ,alcinous1 op4 cit41 c4 #ab4 ,footnote #ajc3 ,ibid41 cc4 #i1 #ab4 ,footnote #ajd3 4 ,not created ex nihilo1 but made out of existing material as an architect makes a house4 ,footnote #aje3 ,alcinous1 op4 cit41 cc4 #h1 #aj4 ,footnote #ajf3 4 ,so ,cruice4 ,macmahon reads with ,roeper for 1 8the world was made out of it0 7i4 e4 matter74 ,footnote #ajg3 ,the body of the cosmos is evidently meant4 ,cf4 ,alcinous1 c4 #ab4 ,footnote #ajh3 de ,legg41 ,,iv1 #g4 ,footnote #aji3 4 ,footnote #aaj3 ,timus1 c4 #af4 ,footnote #aaa3 ,phdrus1 c4 #aff4 ,footnote #aab3 4 ,footnote #aac3 ,alcinous1 c4 #be4 ,footnote #aad3 ,phdrus1 cc4 #ea1 #eb4 ,footnote #aae3 ,for this see the ,timus1 c4 #ag4 ,footnote #aaf3 ,this sentence is corrupt throughout1 and there are at least three readings which can be given to it4 ,i have taken that which makes the smallest alteration in ,cruice's text4 ,footnote #aag3 ,phdo1 c4 #dc4 ,footnote #aah3 ,i do not think this can be found in any writings of ,plato that have come down to us4 ,hippolytus probably took it from ,aristotle1 to whom he also attributes it2 but ,i cannot find it in this writer either4 ,a passage in ,arist41 ,nicomachean ,ethics1 ,book ,,ii1 c4 #f1 is the nearest to it4 ,footnote #aai3 ,so ,alcinous1 c4 #bi4 ,the other statements in this sentence seem to be ,aristotle's rather than ,plato's4 ,cf4 ,diog4 ,laert41 ,v1 vit4 ,arist41 c4 #ac1 where he describes the good things of the soul1 the body and of external things respectively4 ,footnote #abj3 ,alcinous1 cc4 #bh1 #bi4 ,footnote #aba3 ,ibid41 c4 #bg4 ,footnote #abb3 ,ibid41 c4 #bi4 ,footnote #abc3 ,ibid41 c4 #bf4 ,the passage about the choice of virtue is in the ,republic1 ,x1 #fag ,c4 ,hippolytus had evidently not read the original1 which says that according as a man does or does not choose virtue1 so he will have more or less of it4 ,footnote #abd3 ,alcinous1 c4 #cj4 ,footnote #abe3 ,this passage is not in the ,republic1 but in the ,clitopho1 as to ,plato's authorship of which there are doubts4 ,cruice quotes the ,greek text from ,roeper in a note on p4 #ch of his text4 ,footnote #abf3 ,alcinous1 c4 #cj4 ,footnote #abg3 ,ibid41 c4 #bi4 ,footnote #abh3 8,substance0 77 and 8accident0 77 are defined by ,aristotle in the ,metaphysica1 ,bk4 ,,iv1 cc4 #h1 #i respectively4 ,the definitions in no way bear the interpretation that ,hippolytus here puts on them4 ,in the ,categories1 which1 whether by ,aristotle or not1 are not referred to by him in any of his extant works1 it is said 7c4 #d7 that 8of things in complex enunciated1 each signifies either ,substance or ,quantity1 or ,quality or ,relation1 or ,where or ,when1 or ,position1 or ,possession1 or ,action1 or ,passion40 ,it is from this that ,hippolytus probably took the statement in our text4 ,the illustrations are in part found in ,metaphysica1 c4 #d4 ,footnote #abi3 ,the famous 8,quintessence40 ,so ,aetius1 ,de ,plac4 ,phil41 ,bk4 ,i1 c4 #a1 #ch4 ,but see ,diog4 ,laert4 in next note4 ,footnote #acj3 ,this is practically verbatim from ,diog4 ,laert41 ,v1 vit4 ,arist41 c4 #ac4 ,footnote #aca3 ,hippolytus gives as is usual with him a more detailed account of ,aristotle's doctrines on these points later4 7,see ,book ,,vii1 ,,ii1 pp4 #fb ff4 infra47 ,he there admits that he cannot say exactly what was ,aristotle's doctrine about the soul4 ,he also refers to books of ,aristotle on ,providence and the like which1 teste ,cruice1 no longer exist4 ,cf4 ,macmahon's note on same page 7p4 #bgb of ,clark's edition74 ,footnote #acb3 4 ,syllogistic artis expolitione philosophiam locupletarunt4 ,footnote #acc3 ,prof4 ,arnold in his lucid book on ,roman ,stoicism 7,cambridge1 #aiaa1 p4 #bai1 n4 #d7 quotes this as a genuine ,stoic doctrine4 ,but ,diog4 ,laert41 ,,vii1 vit4 ,zeno1 c4 #fh1 represents ,zeno1 ,cleanthes1 ,chrysippus1 ,archedemus and ,posidonius as agreeing that principles and elements differ from one another in being respectively indestructible and destroyed1 and because elements are bodies while principles have none4 ,for the ,stoic idea of ,god1 see op4 cit41 c4 #gj4 ,so ,cicero1 ,de ,natura ,deorum1 ,bk4 ,i1 cc4 #h1 #ah1 makes ,zeno say that the cosmos is ,god1 but in the ,academics1 ,,ii1 #da that ,aether is the ,supreme ,god1 with which doctrine1 he says1 nearly all ,stoics agree4 ,perhaps ,hippolytus is here quoting ,clement of ,alexandria1 ,stromateis1 ,,vi1 #ga1 who says that the ,stoics dare to make the ,god of all things 8a corporeal spirit40 ,for the ,stoic doctrine of ,providence1 see ,diog4 ,laert41 vit4 ,zeno1 c4 #gj4 ,footnote #acd3 4 is the recognized expression for free will4 ,note the difference between 1 8compulsion10 and 1 8destiny40 ,for the ,stoic doctrine of ,fate1 see ,diog4 ,laert41 vit4 cit41 c4 #gd4 ,footnote #ace3 ,diog4 ,laert41 ubi cit41 c4 #hd4 ,footnote #acf3 ,from 1 8cooling0--a bad pun4 ,footnote #acg3 ,it is extremely doubtful whether the metempsychosis ever formed part of ,stoic doctrine4 ,footnote #ach3 ,zeno and ,cleanthes both accepted the ecpyrosis4 ,see ,diog4 ,laert41 ubi cit41 c4 #gj4 ,the same author says that ,pantius said that the cosmos was imperishable4 ,footnote #aci3 1 corpusque per corpus migrare1 ,cr4 ,macmahon inserts a 8not0 in the sentence1 but without authority4 ,the ,stoic resurrection assumed that in the new world created out of the ashes of the old1 individuals would take the same place as in this last4 ,see ,arnold1 op4 cit41 p4 #aic for authorities4 ,footnote #adj3 1 8that cannot be cut40 ,the rest of this sentence is taken from ,diog4 ,laert41 ,x1 vit4 ,epicur41 c4 #bd1 and is quoted there from ,epicurus' treatise on ,nature4 ,footnote #ada3 ,with the exception of the ,deity's seat in the intercosmic spaces and the idea that the souls of men consist of blood1 all the above opinions of ,epicurus are to be found in ,diog4 ,laert41 ,x1 vit4 ,epic4 ,footnote #adb3 1 8not rather40 ,footnote #adc3 ,see n4 on p4 #di supra4 ,the doctrines here given are those of the ,sceptics1 and are to be found in ,diog4 ,laert41 ,,ix1 vit4 ,pyrrho1 c4 #gi ff4 and in ,sextus ,empiricus1 ,hyp4 ,pyrrho1 ,i1 #bji ff4 ,diog4 ,laert4 quotes from ,ascanius of ,abdera that ,pyrrho introduced the dogma of incomprehensibility1 and ,hippolytus seems to have copied this without noticing that he has said the same thing about ,xenophanes4 ,footnote #add3 ,diog4 ,laert41 ,i1 ,prooem41 c4 #a1 mentions both ,gymnosophists and ,druids1 but if he ever gave any account of their teaching it must be in the part of the book which is lost4 ,clem4 ,alex41 ,stromateis1 ,i1 c4 #ae1 describes the two classes of ,gymnosophists as ,sarman and ,brachmans4 ,the ,sarman or ,samani 7,shamans87 seem the nearer of the two to the ,brachmans of our text4 ,footnote #ade3 1 hard-shelled fruit such as acorns or chestnuts4 ,footnote #adf3 ,roeper suggests the ,ganges4 ,footnote #adg3 ,megasthenes1 for whom see ,strabo ,v1 #gab1 differs from ,hippolytus in making the abstinence of the ,gymnosophists endure for thirty-seven years only4 ,footnote #adh3 ,nothing has yet been said about any bank4 ,footnote #adi3 ,the whole of this sentence is corrupt4 ,macmahon following ,roeper would read3 8,this discourse whom they name ,god they affirm to be incorporeal1 but enveloped in a body outside himself1 just as if one carried a covering of sheepskin to have it seen2 but having stripped off the body in which he is enveloped1 he no longer appears visibly to the naked eye40 ,footnote #aej3 1 lit41 8raised a trophy40 ,footnote #aea3 4 ,eusebius1 ,prp4 ,ev41 uses the word in this sense4 ,for the ,dandamis and ,calanus stories1 see ,arrian1 ,anabasis1 ,bk4 ,,vii1 cc4 #b1 #c4 ,footnote #aeb3 ,this is quite unintelligible as it stands4 ,it probably means that the ,brachmans worship the light of which the ,sun is the garment1 and that they think they are united with it when temporarily freed from the body4 ,is he confusing them on the one hand with the ,yogis1 whose burial trick is referred to later in connection with ,simon ,magus1 and on the other with some ,zoroastrian or fire-worshipping sect of ,central ,asia8 ,footnote #aec3 444 4 ,does the mean ,galatia1 whose inhabitants were ,celts by origin8 ,hippolytus has probably copied the sentence without understanding it4 ,footnote #aed3 ,hesiod is treated by ,aristotle1 ,metaphysica1 ,bk4 ,,ii1 c4 #ae1 as one who philosophizes1 which perhaps accounts for the introduction of his name here4 ,footnote #aee3 1 ut se edocerent1 ,cr4 ,so ,macmahon4 ,the context1 however1 plainly requires that it is ,hesiod and not the ,muse who is to be taught4 ,the rendering of poetry into prose is seldom satisfactory1 so ,i have ventured to give here the version of ,elton1 which is as close to the original as it is poetic in form4 ,footnote #aef3 4 ,footnote #aeg3 4 ,one would prefer to keep the word 8,aether10 which is hardly 8sunshine40 ,footnote #aeh3 4 ,footnote #aei3 4 ,the expression generally used for ,mysteries such as those of ,eleusis4 ,either he employs it here to include the tricks of the magicians described in ,book ,,iv1 or he did not mean to describe these last when the sentence was written1 but to go instead straight from the astrologers to the heresies4 ,the last alternative seems the more probable4 ,footnote #afj3 1 infirmas1 ,cr4 ,footnote #afa3 ,the main question which arises on this ,first ,book of our text is1 ,what were the sources from which ,hippolytus drew the opinions he here summarizes8 ,diels1 who has taken much pains over the matter1 thinks that his chief source was the epitome that ,sotion of ,alexandria made from ,heraclides4 ,as we have seen1 however1 ,diogenes ,laertius is responsible for a fair number of ,hippolytus' statements1 especially concerning the opinions of those to whom he gives little space4 ,certain phrases seem taken directly from ,theophrastus or from whatever author it was that ,simplicius used in his commentaries on ,aristotle1 and the likeness between ,alcinous' summary of ,plato's doctrines and those of our author is too close to be accidental4 ,it therefore seems most probable that ,hippolytus did not confine himself to any one source1 but borrowed from several4 ,this would1 after all1 be the natural course for a lecturer as distinguished from a writer to adopt1 and goes some way therefore towards confirming the theory as to the origin of the book stated in the ,introduction4 ,,books ,,ii ,,and ,,iii 7,these are entirely missing1 no trace of them having been found attached to any of the four codices of ,book ,i or to the present text of ,books ,,iv to ,x4 ,we know that such books must have once existed1 as at the end of ,book ,,iv 7p4 #aag infra7 the author tells us that all the famous opinions of earthly philosophy have been included by him in the preceding four books1 of which as has been said only ,books ,i and ,,iv have come down to us4 ,our only ground for conjecture as to the contents of ,books ,,ii and ,,iii is to be found in ,hippolytus' statement at the end of ,book ,i1 that he will first make public the mystic rites#a and then the fancies of certain philosophers as to stars and magnitudes4 ,as the promise in the last words of the sentence seems to be fulfilled in ,book ,,iv1 where he gives not only the method of the astrologers of his time1 but also the calculations of the ,greek astronomers as to the relative distances of the heavenly bodies1 it may be presumed that this was preceded and not followed by a description of the ,mysteries more elaborate and fuller than the casual allusions to them which appear in ,book ,v4 ,so1 too1 in ,chap4 #e of the same ,book ,,iv1 which he himself describes in the heading as a 8,recapitulation0 of what has gone before1 he refers to certain dogmas of the ,persians and the ,babylonians as to the nature of ,god1 which have certainly not been mentioned in any other part of the book which has come down to us4 ,so1 again1 at the beginning of ,book ,x1 which purports to be a summary of the whole work1 he tells us that having now gone through the 8labyrinth of heresies10 it will be shown that the ,truth is not derived from 8the wisdom 7philosophy7 of the ,greeks1 the secret mysteries of the ,egyptians1#b the fallacies of the astrologers1 or the demon-inspired ravings of the ,babylonians40 ,the ,greek philosophy and astrological fallacies are dealt with at sufficient length in ,books ,i and ,,iv respectively1 but nothing of importance is said in these or elsewhere in the work as to the mysteries of the 8,egyptians10 by whom he probably means the worshippers of the ,alexandrian divinities1 and nothing at all as to ,babylonian demonolatry or magic4 ,it is quite true that he follows this up immediately by the statement that he has included the tenets of all the wise men among the ,greeks in four books1 and the doctrines of the heretics in five2 but it has been explained in the ,introduction 7pp4 #ah ff4 supra7 that there are reasons why the summarizer's recollection of the earlier books may not be verbally accurate1 nor does he say that the description of the philosophic and heretical teachings exhausted the contents of the first four books4 ,on the whole1 therefore1 ,cruice appears to be justified in his conclusion that the missing books contained an account of the 8,egyptian0 ,mysteries and of 8the sacred sciences of the ,babylonians407#c ,,footnotes ,footnote #a3 4 ,footnote #b3 444 4 ,footnote #c3 ,m4 ,adhmar d',als in his work ,la ,thologie de ,st4 ,hippolyte1 ,paris1 #aijf1 argues that the existing text of ,book ,,iv contains large fragments of the missing ,books ,,ii and ,,iii4 ,his argument is chiefly founded on the supposed excessive length of ,book ,,iv1 although as a fact ,book ,v is in ,cruice's pagination some #bj pages longer than this and ,book ,,vi1 #aj4 ,apart from this1 it seems very doubtful if any author would describe the arithmomantic and arithmetical nonsense in ,book ,,iv as either or 1 and it is certain that he cannot be alluding1 when he speaks of the ' 77 1 to the jugglery in the same book1 which he there attributes not to the agency of demons but to the tricks of charlatans4 ,,book ,,iv ,,diviners ,,and ,,magicians 7,the first pages of this book have been torn away from the ,,ms41 and we are therefore deprived of the small ,table of ,contents which the author has prefixed to the other seven4 ,from the headings of the various chapters it may be reproduced in substance thus3-- #a4 ,the 8,chaldans0 or ,astrologers1 and the celestial measurements of the ,greek astronomers4 #b4 ,the ,mathematicians or those who profess to divine by the numerical equivalents of the letters in proper names4 #c4 ,the ,metoposcopists or those who connect the form of the body and the disposition of the mind with the ,zodiacal sign rising at birth4 #d4 ,the ,magicians and the tricks by which they read sealed letters1 perform divinations1 produce apparitions of gods and demons1 and work other wonders4 #e4 ,recapitulation of the ideas of ,greek and ,barbarian on the nature of ,god1 and the views of the 8,egyptians0 or neo-,pythagoreans as to the mysteries of number4 #f4 ,the star-diviners or those who find religious meaning in the grouping of the constellations as described by ,aratus4 #g4 ,the ,pythagorean doctrine of number and its relation to the heresies of ,simon ,magus and ,valentinus47 ,sidenote3 p4 #ec4 #a4 ,about ,astrologers4#a 444 7,and they 7i4 e4 the ,chaldans7 declare there are 8terms0#b of the stars in each zodiacal sign extending from one given part7#c to another given part in which some particular star has most power4 ,about which there is no mere chance difference among them as appears from their tables4 ,but they say that the stars are guarded#d when they are midway between two other stars in zodiacal succession4 ,for instance1 if a certain star should occupy the first part of a zodiacal sign and another the last parts1 and a third those of the middle1 the one in the middle is said to be guarded by those occupying the parts at the extremities4 ,and they say that the stars behold one another and are in accord with one another when they appear triangularly or quadrangularly4 ,now those form a triangular ,sidenote3 p4 #ed4 figure#e and behold one another which have an interval of three zodiacal signs between them and a square those which have one of two signs4444 7#f,such then seems to be the character of the ,chaldan method4 ,and in that which has been handed down it remains easy to understand and follow the contradictions noted4 ,and some indeed try to teach a rougher way as if earthly things have no sympathy#g at all with the heavenly ones4 ,for thus they say1 that the ambient#h is not united as is the human body1 so that according to the condition7 of the head the lower parts suffer with it and the head with the lower parts1 and earthly things should suffer along with those above the moon4 ,but there is a certain difference and want of sympathy between them as they have not one and the same unity4 #b4 ,making use of these statements1 ,euphrates the ,peratic and ,akembes the ,carystian#i and the rest of the band of these people1 miscalling the word of ,truth1 declare that there is a war of ons and a falling-away of good powers to the bad1 calling them ,toparchs and ,proastii#aj and many other names4 ,all which heresy undertaken by them1 ,i shall set forth and refute when we come to the discussion concerning them4 ,but now1 lest any one should deem trustworthy and unfailing the rules laid down#aa by the ,chaldans ,sidenote3 p4 #ee4 for the astrological art1 we shall not shrink from briefly setting forth their refutation and pointing out that their art is vain and rather deceives and destroys the soul which may hope for vain things than helps it4 ,in which matters we do not hold out any expertness in the art1 but only that drawn from knowledge of the practical words4#ab ,those who1 having been trained in this science1 become pupils of the ,chaldans and who having changed the names only1 have imparted mysteries as if they were strange and wonderful to men1 have constructed a heresy out of this4 ,but since they consider the astrologers' art a mighty one and making use of the witness of the ,chaldans wish to get their own systems believed because of them1 we shall now prove that the astrological art as it appears to-day is unfounded1 and then that the ,peratic heresy is to be put aside as a branch growing from a root which does not hold4#ac #c4ad ,now the beginning and as it were the basis of the affair is the establishment of the horoscope4 ,from this the rest of the cardinal points1 and the cadents and succeedents and the trines and the squares#ae and the configuration of the stars in them are known1 from all which things the predictions ,sidenote3 p4 #ef4 are made4 ,wherefore if the horoscope be taken away1 of necessity neither the midheaven nor the descendant nor the anti-meridian is known4 ,but the whole ,chaldaic system vanishes if these are not disclosed4 ,and how the zodiacal sign ascending is to be discovered is taught in divers ways4 ,for in order that this may be apprehended1 it is necessary first of all that the birth of the child falling under consideration be carefully taken1 and secondly that the signalling of the time#af be unerring1 and thirdly that the rising in the heaven of the ascending sign be observed with the greatest care4 ,for at the birth#ag the rising of the sign ascending in the heaven must be closely watched1 since the ,chaldans determining that which ascends1 on its rising make that disposition of the stars which they call the ,theme1#ah from which they declare their predictions4 ,but neither is it possible to take the birth of those falling under consideration1 as ,i shall show1 nor is the time established ,sidenote3 p4 #eg4 unerringly1 nor is the ascending sign ascertained with care4 ,how baseless the system of the ,chaldans is1 we will now say4 ,it is necessary before determining the birth of those falling under consideration1 to inquire whether they take it from the deposition of the seed and its conception or from the bringing forth4 ,and if we should attempt to take it from the conception1 the accurate account of this is hard to grasp1 the time being short and naturally so4 ,for we cannot say whether conception takes place simultaneously with the transfer of the seed or not4 ,for this may happen as quick as thought1 as the tallow put into heated pots sticks fast at once1 or it may take place after some time4#ai ,for there being a distance from the mouth of the womb to the other extremity1 where conceptions are said by doctors to take place1 it is natural that nature depositing the seed should take some time to accomplish this distance4 ,therefore the ,chaldans being ignorant of the exact length of time will never discover exactly the time of conception1 the seed being sometimes ,sidenote3 p4 #eh4 shot straight forward and falling in those places of the womb fitted by nature for conception1 and sometimes falling broadcast to be only brought into place by the power of the womb itself4 ,and it cannot be known when the first of these things happens and when the second1 nor how much time is spent in one sort of conception and how much in the other4 ,but if we are ignorant of these things1 the accurate discovery of the nature of the conception vanishes4#bj ,nor if1 as some physiologists say1 seed being first seethed and altered in the womb then goes forward to its gaping vessels as the seeds of the earth go to the earth2 why then1 those who do not know the length of time taken by this change will not know either the moment of conception4 ,and again1 as women differ from one another in energy and other causes of action in other parts of the body1 so do they differ in the energy of the womb1 some conceiving quicker and others slower4 ,and this is not unexpected1 since if we compare them1 they are seen now to be good conceivers and now not at all so4 ,this being so1 it is impossible to say with exactness when the seed deposited is secured1 so that from this time the ,chaldans may establish the horoscope#ba of the birth4 ,sidenote3 p4 #ei4 #d4 ,for this reason it is impossible to establish the horoscope from the conception2 nor can it be done from the bringing forth4 ,for in the first place1 it is very hard to say when the bringing forth is3 whether it is when the child begins to incline towards the fresh air or when it projects a little1 or when it is brought down altogether to the ground4 ,but in none of these cases is it possible to define the time of birth accurately4#bb ,for from presence of mind and suitableness of body1 and through preference of places and the expertness of the midwife and endless other causes1 the time is not always the same when1 the membranes being ruptured1 the infant inclines forward1 or when ,sidenote3 p4 #fj4 it projects a little1 or when it falls to the ground4 ,but it is different with different women4 ,which1 again1 the ,chaldans being unable to measure definitely and accurately1 they are prevented from determining as they should the hour of the bringing forth4 ,that the ,chaldans1 therefore1 while asserting that they know the sign ascending at the time of birth1 do not know it1 is plain from the facts4 ,and that there is no means either of unerringly observing the time1#bc is easy to be judged4 ,for when they say that the person sitting by the woman in labour at the bringing forth signifies the same to the ,chaldan who is looking upon the stars from a high place by means of the gong1#bd and that this last gazing upon the heaven notes down the sign then rising1 we shall show that as the bringing forth happens at no defined time1#be it is not possible either to signify the same by the gong4 ,for even if it be granted that the actual bringing forth can be ascertained1 yet the time cannot be signified accurately4 ,for the sound of the gong1 being capable of divisions by perception into much and more time1#bf it happens that it is ,sidenote3 p4 #fa4 carried 7late7 to the high place4 ,and the proof of this is what is noticed when trees are felled a long way off4#bg ,for the sound of the stroke is heard a pretty long time after the fall of the axe1 so as to reach the listener later4 ,and from this cause it is impossible for the ,chaldans to obtain accurately the time of the rising sign and that which is in truth on the ascendant4#bh ,and indeed not only does more time pass after the birth before he who sits beside the woman in labour1 strikes the gong1 and again after the stroke before it is heard by him upon the high place1 but also before he can look about and see in which sign is the moon and in which is each of the other stars4 ,it seems inevitable then that there must be a great change in the disposition of the stars1#bi from the movement of the ,pole being whirled along with indescribable swiftness before the hour of him who has been born as it is seen in heaven can be observed carefully4#cj ,sidenote3 p4 #fb4 #e4 ,thus the art according to the ,chaldans has been shown to be baseless4 ,but if any one should fancy that by enquiries1 the geniture#ca of the enquirer is to be learned1 we may know that not in this way either can it be arrived at with certainty4 ,for if such great care in the practice of the art is necessary1 and yet as we have shown they do not arrive at accuracy1 how can an unskilled person take accurately the time of birth1 so that the ,chaldan on learning it may set up the horoscope truthfully8#cb ,but neither by inspection of the horizon will the star ascending appear the same everywhere1 but sometimes the cadent sign will be considered the ascendant and sometimes the succeedent1 according as the coming in view of the places is higher or lower4 ,so that in this respect the prediction will not appear accurate1 many people being born all over the world at the same hour1 while every observer will see the stars differently4 ,but vain also is the customary taking of the time by water-jars4#cc ,for the pierced jar will not give the same flow when full as when nearly empty1 while according to ,sidenote3 p4 #fc4 the theory of these people the ,pole itself is borne along in one impulse with equal speed4 ,but if they answer to this that they do not take the time accurately but as it chances in common use1#cd they will be refuted merely by the starry influences themselves4#ce ,for those who have been born at the same time have not lived the same life2 but some for example have reigned as kings while others have grown old in chains4 ,none at any rate of the many throughout the inhabited world at the same time as ,alexander of ,macedon were like unto him1 and none to ,plato the philosopher4 ,so that if the ,chaldan observes carefully the time in common use1 he will not be able to say#cf if he who is born at that time will be fortunate4 ,for many at any rate born at that time1 will be unfortunate1 so that the likeness between the genitures is vain4 ,having therefore refuted in so many different ways the vain speculation of the ,chaldans1 we shall not omit this1 that their prognostications lead to impossibility4 ,for if he who is born under the point of ,sagittarius' arrow must be slain1 as the astrologers#cg say1 how was it that so many ,sidenote3 p4 #fd4 barbarians who fought against the ,greeks at ,marathon or ,salamis were killed at the same time8 ,for there was not at any rate the same horoscope for all4 ,and again1 if he who is born under the urn of ,aquarius will be shipwrecked1 how was it that some of the ,greeks returning from ,troy were sunk together in the furrows of the ,euban sea8 ,for it is incredible that all these differing much from one another in age should all have been born under ,aquarius' urn4 ,for it cannot be said often that because of one who was destined to perish by sea1 all those in the ship should be destroyed along with him4 ,for why should the destiny of this one prevail over that of all1 and yet that not all should be saved because of one who was destined to die on land8 #f4 ,but since also they make a theory about the influence of the zodiacal signs to which they say the things brought forth are likened1 we shall not omit this4 ,for example1 they say that he who is born under ,leo will be courageous1#ch and he who is born under ,virgo straight-haired1 pale-complexioned1 ,sidenote3 p4 #fe4 childless and bashful4 ,but these things and those like them deserve laughter rather than serious consideration4#ci ,for according to them an ,ethiopian can be born under ,virgo1 and if so they allow he will be white1 straight-haired and the rest4 ,but ,i imagine that the ancients gave the names of the lower animals to the stars rather because of arbitrariness#dj than from natural likeness of shape4 ,for what likeness to a bear have the seven stars which stand separate from one another8 ,or to the head of a dragon those five of which ,aratus says3-- ,two hold the temples1 two the eyes1 and one beneath ,marks the chin point of the monster dread4-- 7,aratus1 ,phainomena1 vv4 #ef1 #eg47 #g4 ,that these things are not worthy of so much labour is thus proved to the right-thinkers aforesaid1 and to those who give no heed to the inflated talk of the ,chaldans1 who with assurance of indemnity make kings to disappear ,sidenote3 p4 #ff4 and incite private persons to dare great deeds4#da ,but if he who has given way to evil fails1 he who has been deceived does not become a teacher to all whose minds the ,chaldans wish to lead endlessly astray by their failures4 ,for they constrain the minds of their pupils when they say that the same configuration of the stars cannot occur otherwise than by the return of the ,great ,year in #gggg years4#db ,how then can human observation agree#dc in so many ages upon one geniture8 ,and this not once but many times1 since the destruction of the cosmos as some say will interrupt the observation1 or its gradual transformation will cause to disappear entirely the continuity of historical tradition4#dd ,the ,chaldaic art must be refuted by more arguments1 although we have been recalling it to memory on account of other matters and not for its own sake4 ,but since we have before said that we will omit none of the opinions current among the ,gentiles1#de by reason of the many-voiced craft of the heresies1 let us see what they say also who have ,sidenote3 p4 #fg4 dared to speculate about magnitudes4 ,who1 recognizing the variety of the work of most of them1 when another has been utterly deceived in a different manner and has been yet held in high esteem1 have dared to say something yet more grandiose than he1 so that they may be yet more glorified by those who have already glorified their petty frauds4 ,these men postulate circles and triangular and square measures doubly and triply4#df ,there is much theory about this1 but it is not necessary for what lies before us4 #h4 ,i reckon it enough therefore to declare the marvels described by them4 ,wherefore ,i shall employ their epitomes1#dg as they call them1 and then turn to other things4 ,they say this3#dh he who fashioned the universe1 gave rule to the revolution of the ,same and ,like1 for that alone he left undivided2 but the inner motion he divided #f times and made #g unequal circles divided by intervals in ratios of #b and #c1 #c of each1 and bade the circles revolve in directions opposite to one another--#c of them to revolve at equal pace1 and #d with a velocity unlike that of the #c1 but in ,sidenote3 p4 #fh4 due proportion4#di ,and he says that rule was given to the orbit of the #g1 not only because it embraces the orbit of the ,other1 i4 e41 the ,wanderers2 but because it has so much rule1 i4 e41 so much power1 that it carries along with it the ,wanderers to the opposite positions1 bearing them from ,west to ,east and from ,east to ,west by its own strength4 ,and he says that the same orbit was allowed to be one and undivided1 first because the orbits of all the fixed stars are equal in time and not divided into greater and lesser times4#ej ,and next because they all have the same appearance1#ea which is that of the outermost orbit1 while the ,wanderers are divided into more and different kinds of movements and into unequal distances from the ,earth4 ,and he says that the ,other orbit has been cut in #f places into #g circles according to ratio4#eb ,for as many cuts as there are of each1 so many segments are there plus a monad4 ,for example if one cut be made1#ec there are #b segments2 if #b cuts1 #c segments2 and so1 if a thing be cut #f times there ,sidenote3 p4 #fi4 will be #g segments4 ,and he says that the intervals between them are arranged alternately in ratios of #b and #c1 #c of each1 which he has proved with regard to the constitution of the soul also1 as to the #g numbers4 ,for #c among them1 viz41 #b1 #d1 #h1 are doubles from the monad onwards and #c of them1 viz41 #c1 #i1 #bg triples#ed4444 ,but the diameter of the ,earth is #hj1jjh stadia and its perimeter #bej1edc4ee ,and the distance from the ,earth's surface to the circle of the ,moon1 ,aristarchus of ,samos writes as 444#ef stadia but ,apollonius as #e1jjj1jjj and ,archimedes as #e1edd1acj4 ,and ,archimedes says that from the ,moon's circle to that of the ,sun is #ej1bfb1jfe stadia2 from this to the circle of ,aphrodite #bj1bgb1jfe2 and from this to the circle of ,hermes #ej1hag1afe2 and from the same to the circle of ,sidenote3 p4 #gj4 the ,fiery ,one#eg #dj1eda1ajh2 and from this to the circle of ,zeus #bj1bge1jfe2 but from this to the circle of ,kronos1 #dj1cgb1jfe2 and from this to the ,zodiac and the last periphery #bj1jhb1jje stadia4 #i4 ,the differences from one another of the circles and the spheres in height are also given by ,archimedes4 ,he takes the perimeter of the ,zodiac at #ddg1caj1jjj stadia1 so that a straight line from the centre of the ,earth to its extreme surface is the sixth part of the said number1 and from the surface of the ,earth on which we walk to the ,zodiac is exactly one-sixth of the said number less #dj1jjj stadia which is the distance from the centre of the ,earth to its surface4 ,and from the circle of ,kronos to the ,earth1 he says1 the interval is #b1bbf1iab1gaa stadia2 and from the ,sidenote3 p4 #ga4 circle of the ,fiery ,one to the ,earth1 #acb1dah1eha2 and from the ,sun to the ,earth1 #aba1fjd1ded2 from the ,shining ,one to the ,earth1 #ebf1hhb1bei2 and from ,aphrodite to the ,earth1 #ej1hae1afj4eh #aj4 ,and about the ,moon we have before spoken4 ,the distances and depths#ei of the spheres are thus given by ,archimedes1 but ,hipparchus speaks differently about them1 and ,apollonius the mathematician differently again4 ,but it is enough for us in following the ,platonic theory to think of the intervals between the ,wanderers as in ratios of #b and #c4 ,for thus is kept alive the theory of the harmonious construction of the universe in accordant ratios#fj by the same distances4 ,but the numbers set out by ,archimedes and the ratios quoted by the others concerning the distances1 if they are not in accordant ratios1 that is in those called by ,sidenote3 p4 #gb4 ,plato twofold and threefold1 but are found to be outside the chords1#fa would not keep alive the theory of the harmonious construction of the universe4 ,for it is neither probable nor possible that their distances should have no ratio to one another1 that is1 should be outside the chords and enharmonic scales4 ,except perhaps the ,moon alone1 from her waning and the shadows of the ,earth1 as to which planet alone you may trust ,archimedes1 that is to say for the distance of the ,moon from the ,earth4 ,and it will be easy for those who accept this calculation to ascertain the number and the other distances according to the ,platonic method by doubling and tripling as ,plato demands4#fb ,if then1 according to ,archimedes1 the ,moon is distant from the ,earth #e1edd1acj stadia1 it will be easy by increasing these numbers in ratios of #b and #c to find her distance from the rest by taking one fraction of the number of stadia by which the ,moon is distant from the ,earth4 ,but since the rest of the numbers stated by ,archimedes about the distance of the ,wanderers are not in accordant ratios1 it is easy to know how they stand in regard to one ,sidenote3 p4 #gc4 another and in what ratios they have been observed to be4 ,but that the same are not in harmony and accord#fc when they are parts of the cosmos established by harmony is impossible4 ,so then1 as the first number 7of stadia7 by which the ,moon is distant from the ,earth is #e1edd1acj1 the second number by which the ,sun is distant from the ,moon being #ej1bfb1jfe1 it is in ratio more than ninefold2 and the number of the interval above this being #bj1bgb1jfe is in ratio less than one-half4 ,and the number of the interval above this being #ej1hae1ajh is in ratio more than twofold4 ,and the number of the interval above this being #dj1eda1ajh is in ratio more than one and a quarter4#fd ,and the number of the interval above this being #bj1bge1jfe is in ratio more than half4 ,and the number of the highest interval above this being #dj1cgb1jfe is in ratio less than twofold4#fe #aa4 ,these same ratios indeed--the more than ninefold1 ,sidenote3 p4 #gd4 less than half1 more than twofold1 less than one and a quarter1 more than half1 less than half and less than twofold are outside all harmonies and from them no enharmonic nor accordant system can come to pass4 ,but the whole cosmos and its parts throughout are put together in an enharmonic and accordant manner4 ,but the enharmonic and accordant ratios are kept alive as we have said before by the twofold and threefold intervals4 ,if then we deem ,archimedes worthy of faith on the distance given above1 i4 e41 that from the ,moon to the ,earth1 it is easy to find the rest by increasing it in the ratios of #b and #c4 ,let the distance from the ,earth to the ,moon be1 according to ,archimedes1 #e1edd1acj stadia4 ,the double of this will be the number of stadia by which the ,sun is distant from the ,moon1 viz41 #aa1jhh1bfj4 ,but from the ,earth the ,sun is distant #af1fcb1cij stadia and ,aphrodite indeed from the ,sun--#af1fcb1cij stadia1 but from the ,earth #cc1bfd1ghj4 ,ares indeed is distant from ,aphrodite #bb1agf1ebj stadia but from the ,earth #aje1cch1dgj4 ,but ,zeus is distant from ,ares #dd1cec1jdj stadia1 but from ,sidenote3 p4 #ge the ,earth #adi1fia1eaj4 ,kronos is distant from ,zeus #dj1fia1eaj stadia1 but from the ,earth #bic1chc1jbj4ff #ab4 ,who will not wonder at so much activity of mind produced by so great labour8 ,it seems that this ,ptolemy#fg who busies himself with these matters is not without his use to me4 ,this only grieves me that as one but lately born he was not serviceable to the sons of the giants1#fh who1 being ignorant of these measurements1 thought they were near high heaven and began to make a useless tower4 ,had he been at hand to explain these measurements to them they would not have ventured on the foolishness4 ,but if any one thinks he can disbelieve this let him take the measurements and be convinced2 for one cannot have for the unbelieving a more manifold proof than this4 ,o puffing-up of vainly-toiling soul and unbelieving belief1 when ,ptolemy is considered wise in everything by those trained in the like wisdom6#fi #ac4 ,certain men in part intent on these things as judging ,sidenote3 p4 #gf4 them mighty and worthy of argument have constructed measureless#gj and boundless heresies4 ,among whom is one ,colarbasus1#ga who undertakes to set forth religion by measures and numbers4 ,and there are others whom we shall likewise point out when we begin to speak of those who give heed to ,pythagorean reckoning as if it were powerful and neglect the true philosophy for numbers and elements1 thus making vain divinations4 ,collecting whose words1 certain men have led astray the uneducated1 pretending to know the future and when they chance to divine one thing aright are not ashamed of their many failures1 but make a boast of their one success4 ,nor shall ,i pass over their unwise wisdom1 but when ,i have set forth their attempts to establish a religion from these sources1 ,i shall refute them as being disciples of a school inconsistent and full of trickery4 #b4 ,of ,mathematicians4#gb ,sidenote3 p4 #gg4 ,those then who fancy that they can divine by means of ciphers#gc and numbers1 elements#gd and names1 make the foundation of their attempted system to be this4 ,they pretend that every number has a root3--in the thousands as many units as there are thousands4 ,for example1 the root of #fjjj is #f units1 of #gjjj1 #g units1 of #hjjj1 #h units1 and with the rest in the same way4 ,in the hundreds as many hundreds as there are1 so the same number of units is the root of them4 ,for example1 in #gjj there are #g hundreds3 #g units is their root4 ,in #fjj there are #f hundreds3 #f units is their root4 ,in the same way in the decads3 of #hj the root is #h units1 of #dj1 #d units1 of #aj1 #a unit4 ,in the units1 the units themselves are the root2 for instance1 the unit of the #i is #i1 of the #h1 #h1 of the #g1 #g4 ,thus then must we do with the component parts of names4 ,for each element is arranged according to some number4 ,for example1 the ,nu consists of #ej units2 but of #ej units the root is #e1 and of the letter ,sidenote3 p4 #gh4 ,nu the root is #e4 ,let it be granted that from the name we may take certain#ge of its roots4 ,for example1 from the name ,agamemnon there comes from the ,alpha one unit1 from the ,gamma #c units1 from the other ,alpha #a unit1 from the ,mu #d units1 from the ,epsilon #e units1 from the ,mu #d units1 from the ,nu #e units1 from the ,omega #h units1 from the ,nu #e units1 which together in one row will be #a1 #c1 #a1 #d1 #e1 #d1 #e1 #h1 #e4 ,these added together make #cf units4 ,again they take the roots of these and they become #c for the #cj1 but #f itself for the #f4 ,then the #c and the #f added together make #i1 but the root of #i is #i4 ,therefore the name ,agamemnon ends in the root #i4 ,let the same be done with another name1 viz41 ,hector4 ,the name ,hector contains five elements1 ,epsilon1 ,kappa1 ,tau1 ,omega and ,rho4#gf ,the roots of these are #e1 #b1 #c1 #h1 #a2 these added together make #ai units4 ,again1 the root of the #aj is #a1 of the #i1 #i1 which added together make #aj4 ,the root of the #aj is one unit4 ,therefore the name of ,hector when counted up#gg has made as its root one unit4 ,sidenote3 p4 #gi4 ,but it is easier to work this way4 ,divide by #i the roots ascertained from the elements1 as we have just found #ai units from the name ,hector1 and read the remaining root4 ,for example1 if ,i divide the #ai by #i1 there remains a unit1 for twice #i is #ah1 and the remainder is a unit4 ,for if ,i subtract #ah from the #ai1 the remainder is a unit4 ,again1 of the name ,patroclus#gh these numbers #h1 #a1 #c1 #a1 #g1 #b1 #c1 #g1 #b are the roots2 added together they make #cd units4 ,the remainder of these units is #g1 viz41 #c from the #cj and #d from the #d4 ,therefore #g units are the root of the name ,patroclus4 ,those then who reckon by the rule of #i take the #ith part of the number collected from the roots and describe the remainder as the sum of the roots2 but those who reckon by the rule of #g take the #gth part4 ,for example1 in the name ,patroclus the aggregate of the roots is #cd units4 ,this divided into sevens makes #d sevens1 which are #bh2 the ,sidenote3 p4 #hj4 remainder is #f units4 ,he says that by the rule of #g1 #f is the root of the name ,patroclus4#gi ,if1 however1 it be #dc1 the #gth part1 he says1 is #db1 for #g times #f is #db1 and the remainder is #a4 ,therefore the root from the #dc by the rule of #g becomes a unit4 ,but we must take notice of what happens if the given number when divided has no remainder1#hj as for example1 if from one name1 after adding together the roots1 ,i find1 e4 g41 #cf units4 ,but #cf divided by #i is exactly #d enneads 7for #i times #d is #cf and nothing over74 ,thus1 he says the #i itself is plainly the root4 ,if again we divide the number #de we find #i and no remainder 7for #i times #e is #de and nothing over71 in such cases we say the root is #i4 ,and in the same way with the rule of #g3 if1 e4 g41 we divide #bh by #g we shall have nothing over 7for #g times #d is #bh and nothing left71 and they say the root is #g4 ,yet when he reckons up the names and finds the same letter twice1 he counts it only once4 ,for example1 the name ,sidenote3 p4 #ha4 ,patroclus has the ,alpha twice and the ,omicron twice1#ha therefore he counts the ,alpha only once and the ,omicron only once4 ,according to this1 then1 the roots will be #h1 #c1 #a1 #g1 #b1 #c1 #b1 and added together make #bg1hb and the root of the name by the rule of #i will be the #i itself and by that of #g1 #f4 ,in the same way ,sarpedon1 when counted1 makes by the rule of #i1 #b units2 but ,patroclus makes #i3 ,patroclus conquers4 ,for when one number is odd and the other even1 the odd conquers if it be the greater4 ,but again if there were an #h1 which is even1 and a #e1 which is odd1 the #h conquers1 for it is greater4 ,but if there are two numbers1 for example1 both even or both odd1 the lesser conquers4 ,but how does ,sarpedon by the rule of #i make #b units8 ,the element ,omega is omitted2 for when there are in a name the elements ,omega and ,eta1 they omit the ,omega ,sidenote3 p4 #hb4 and use one element4 ,for they say that they both have the same power1 but are not to be counted twice1 as has been said above4 ,again1 ,ajax 77#hc makes #d units1 and ,hector by the rule of #i only one4 ,but the #d is even while the unit is odd4 ,and since we have said that in such cases the greater conquers1 ,ajax is the victor4 ,take again ,alexandros#hd and ,menelaus4 ,alexandros has an individual#he name ,paris4 ,the name ,paris makes by the rule of #i1 #d2 ,menelaus by the same rule #i1 and the #i conquers the #d4 ,for it has been said that when one is odd and the other even1 the greater conquers1 but when both are even or both odd1 the lesser4 ,take again ,amycus and ,polydeuces4 ,amycus makes by the rule of #i1 #b units1 and ,polydeuces #g3 ,polydeuces conquers4 ,ajax and ,odysseus contended together in the funereal games4 ,ajax makes by the rule of #i1 #d units1 and ,odysseus by the same rule #h4hf ,is there not 7here7 then some epithet of ,odysseus and not his individual name1 for he conquered8 ,according to the numbers ,ajax conquers1 but tradition says ,odysseus4 ,or take again ,achilles and ,hector4 ,achilles by the rule of #i makes #d2 ,sidenote3 p4 #hc4 ,hector #a2 ,achilles conquers4 ,take again ,achilles and ,asteropus4 ,achilles makes #d1 ,asteropus #c2hg ,achilles conquers4 ,take again ,euphorbus and ,menelaus4 ,menelaus has #i units1 ,euphorbus #h2 ,menelaus conquers4 ,but some say that by the rule of #g1 they use only the vowels1 and others that they put the vowels1 semi-vowels and consonants by themselves1 and interpret each column separately4 ,but yet others do not use the usual numbers1 but different ones4 ,thus1 for example1 they will not have ,pi to have as a root #h units1 but #e and the element ,xi as a root #d units2 and turning about every way1 they discover nothing sane4 ,when1 however1 certain competitors contend a second time1#hh they take away the first element1 and when a third1 the two first elements of each1 and counting up the rest1 they interpret them4 ,sidenote3 p4 #hd4 #b4 ,i should think that the design of the arithmeticians has been plainly set forth1 who deem that by numbers and names they can judge life4 ,and ,i notice that1 as they have time to spare and have been trained in counting1 they have wished by means of the art handed down to them by children to proclaim themselves well-approved diviners1 and1 measuring the letters topsy-turvy1 have strayed into nonsense4 ,for when they fail to hit the mark1 they say in propounding the difficulty that the name in question is not a family name but an epithet2 as also they plead as a subterfuge in the case of ,ajax and ,odysseus4 ,who that founds his tenets on this wonderful philosophy and wishes to be called heresiarch1 will not be glorified8 #c4 ,of ,divination by ,metoposcopy4#hi #a4 ,but since there is another and more profound art among the all-wise investigators of the ,greeks1 whose disciples the heretics profess themselves because of the use they make of their opinions for their own designs1 as we shall show before long1 we shall not keep silence about this4 ,this is the divination or rather madness by metoposcopy4 ,sidenote3 p4 #he4 ,there are those who refer to the stars the forms of the types and patterns#ij and natures of men1 summing them up by their births under certain stars4 ,this is what they say3 ,those born under ,aries will be like this1 to wit1 long-headed1 red-haired1 with eyebrows joined together1 narrow forehead1 sea-green eyes1 hanging cheeks1 long nose1 expanded nostrils1 thin lips1 pointed chin1 and wide mouth4 ,they will partake1 he says1 of such a disposition as this3 forethinking1 versatile1 cowardly1 provident1 easy-going1 gentle1 inquisitive1 concealing their desires1 equipped for everything1 ruling more by judgment than by strength1 laughing at the present1 skilled writers1 faithful1 lovers of strife1 provoking to controversy1 given to desire1 lovers of boys1 understanding1 turning from their own homes1 displeased ,sidenote3 p4 #hf4 with everything1 litigious1 madmen in their cups1 contemptuous1 casting away somewhat every year1 useful in friendship by their goodness4 ,most often they die in a foreign land4#ia #b4 ,those born under ,taurus will be of this type3 round-headed1 coarse-haired1 with broad forehead1 oblong eyes and great eyebrows if dark2 if fair1 thin veins1 sanguine complexion1 large and heavy eyelids1 great ears1 round mouth1 thick nose1 widely-open nostrils1 thick lips4 ,they are strong in their upper limbs1 but are sluggish from the hips downwards from their birth4 ,the same are of a disposition pleasing1 understanding1 naturally clever1 religious1 just1 rustical1 agreeable1 laborious#ib after twelve years old1 easily irritated1 leisurely4 ,their appetite is small1 they are quickly satisfied1 wishing for many things1 provident1 thrifty towards themselves1 liberal towards others2 as a class they are sorrowful1 useless in friendship1 useful because of their minds1 enduring ills4 ,sidenote3 p4 #hg4 #c4 ,the type of these under ,gemini3 red-faced1 not too tall in stature1 even-limbed1 eyes black and beady1#ic cheeks drawn downwards1 coarse mouth1 eyebrows joined together4 ,they rule all that they have1 are rich at the last1 niggardly1 thrifty of their own1 profuse in the affairs of ,venus1 reasonable1 musical1 cheats4 ,the same are said 7by other writers7 to be of this disposition3 learned1 understanding1 inquisitive1 self-assertive1 given to desire1 thrifty with their own1 liberal1 gentle1 prudent1 crafty1 wishing for many things1 calculators1 litigious1 untimely1 not lucky4 ,they are beloved by women1 are traders1 but not very useful in friendship4 ,sidenote3 p4 #hh4 #d4 ,the type of those under ,cancer3 not great in stature1 blue-black hair1 reddish complexion1 small mouth1 round head1 narrow forehead1 greenish eyes1 sufficiently beautiful1 limbs slightly irregular4 ,their disposition3 evil1 crafty1 skilled in plots1 insatiable1 thrifty1 ungraced1 servile1 unhelpful1 forgetful4 ,they neither give back what is another's nor demand back their own2 useful in friendship4 #e4 ,the type of those under ,leo3 round head1 reddish hair1 large wrinkled forehead1 thick ears1 stiff-necked1 partly bald1 fiery complexion1 green-gray eyes1 large jaws1 coarse mouth1 heavy upper limbs1 great breast1 lower parts small4 ,their disposition is3 self-assertive1 immoderate1 self-pleasers1 wrathful1 courageous1 scornful1 arrogant1 never deliberating1 no talkers1 indolent1 addicted to custom1 given up to the things of ,venus1 fornicators1 shameless1 wanting in faith1 importunate for favour1 audacious1 niggardly1 rapacious1 celebrated1 helpful to the community1 useless in friendship4 ,sidenote3 p4 #hi4 #f4 ,the type of those under ,virgo3 with fair countenance1 eyes not great but charming1 with dark eyebrows close together1 vivacious and swimming4#id ,but they are slight in body1 fair to see1 with hair beautifully thick1 large forehead1 prominent nose4 ,their disposition is3 quick at learning1 moderate1 thoughtful1 playful1 erudite1 slow of speech1 planning many things1 importunate for favour1 observing all things and naturally good disciples4 ,they master what they learn1 are moderate1 contemptuous1 lovers of boys1 addicted to custom1 of great soul1 scornful1 careless of affairs giving heed to teaching1 better in others' affairs than in their own2 useful for friendship4 #g4 ,the type of those under ,libra3 with thin bristling hair1 reddish and not very long1 narrow wrinkled forehead1 beautiful eyebrows close together1 fair eyes with black pupils1 broad but small ears1 bent head1 wide mouth4 ,their disposition is3 understanding1 honouring the gods1 talkative to one another1 traders1 laborious1 not keeping ,sidenote3 p4 #ij4 what they get1 cheats1 not loving to take pains in business1#ie truthful1 free of tongue1 doers of good1 unlearned1 cheats1 addicted to custom1 careless1 unsafe to treat unjustly4#if ,they are scornful1 derisive1 sharp1 illustrious1 eavesdroppers1 and nothing succeeds with them4 ,useful for friendship4 #h4 ,the type of those under ,scorpio3 with maidenly countenance1 well shaped and pale1#ig dark hair1 well-formed eyes1 forehead not wide and pointed nose1 ears small and close 7to the head71 wrinkled forehead1 scanty eyebrows1 drawn-in cheeks4 ,their disposition is3 crafty1 sedulous1 cheats1 imparting their own plans to none1 double-souled1 ill-doers1 contemptuous1 given to fornication1 gentle1 quick at learning4 ,useless for friendship4 #i4 ,the type of those under ,sagittarius3 great in stature1 square forehead1 medium eyebrows joined together1 hair ,sidenote3 p4 #ia4 abundant1 bristling and reddish4 ,their disposition is3 gracious as those who have been well brought up1 simple1 doers of good1 lovers of boys1 addicted to custom1 laborious1 loving and beloved1 cheerful in their cups1 clean1 passionate1 careless1 wicked1 useless for friendship1 scornful1 great-souled1 insolent1 somewhat servile1#ih useful to the community4 #aj4 ,the type of those under ,capricorn3 with reddish body1 bristling1 greyish hair1#ii round mouth1 eyes like an eagle1 eyebrows close together1 smooth forehead1 inclined to baldness1 the lower parts of the body the stronger4 ,their disposition is3 lovers of wisdom1 scornful and laughing at the present1 passionate1 forgiving1 beautiful1 doers of good1 lovers of musical practice1 angry in their cups1 jocose1 addicted to custom1 talkers1 lovers of boys1 cheerful1 friendly1 beloved1 provokers of strife1 useful to the community4 #aa4 ,the type of those under ,aquarius3 square in stature1 small mouth1 narrow small1 fierce eyes4 7,their disposition7 is3 commanding1 ungracious1 sharp1 seeking the easy path1 ,sidenote3 p4 #ib4 useful for friendship and to the community4 ,yet they live on chance affairs and lose their means of gain4 ,their disposition is3#ajj reserved1 modest1 addicted to custom1 fornicators1 niggards1 painstaking in business1 turbulent1 clean1 well-disposed1 beautiful1 with great eyebrows4 ,often they are in small circumstances and work at 7several7 different trades4 ,if they do good to any1 no one gives them thanks4 #ab4 ,the type of those under ,pisces3 medium stature1 with narrow foreheads like fishes1 thick hair4 ,they often become grey quickly4 ,their disposition is3 great-souled1 simple1 passionate1 thrifty1 talkative4 ,they will be sleepy at an early age1 they want to do business by themselves1 illustrious1 venturesome1 envious1 litigious1 changing their place of abode1 beloved1 fond of dancing4#aja ,useful for friendship4 #ac4 ,since we have set forth their wonderful wisdom1 and have not concealed their much-laboured art of divination by intelligence1#ajb neither shall we be silent on the folly into ,sidenote3 p4 #ic4 which their mistakes in these matters lead them4 ,for how feeble are they in finding a parallel between the names of the stars and the forms and dispositions of men8 ,for we know that those who at the outset chanced upon the stars1 naming them according to their own fancy1 called them by names for the purpose of easily and clearly recognizing them4 ,for what likeness is there in these names to the appearance of the ,zodiacal signs1 or what similar nature of working and activity1 so that any one born under ,leo should be thought courageous1#ajc or he who is born under ,virgo moderate1 or under ,cancer bad1 and those under#ajd4444 #d4 ,the ,magicians4#aje 7,the gap here caused by the mutilation of the ,,ms4 was probably filled by a description of the mode of divination by enquiry of a spirit or dmon which was generally made in writing1 as ,lucian describes in his account of the imposture of ,alexander of ,abonoteichos4 ,the ,,ms4 proceeds47 444 ,and he 7i4 e41 the magician7 taking some paper1 orders the enquirer to write down what it is he wishes to enquire of the dmons4#ajf ,then he having folded up the paper and given it to the boy1#ajg sends it away to be burned so that the smoke carrying the letters may go hence to the dmons4 ,but while the boy is doing what he is commanded1 he first tears off equal parts of the paper1 and on some other parts ,sidenote3 p4 #id4 of it1 he pretends that the dmons write in ,hebrew letters4 ,then having offered up the ,egyptian magicians' incense called ,cyphi1#ajh he scatters these pieces of paper over the offering4 ,but what the enquirer may have chanced to write having been put on the coals is burned4 ,then1 seeming to be inspired by a god1 the magician rushes into the inner chamber#aji with a loud and discordant cry unintelligible to all4 ,but he bids all present to enter and cry aloud1 invoking ,phrn#aaj or some other dmon4 ,when the spectators have entered and are standing by1 he flings the boy on a couch and reads to him many things1 sometimes in the ,greek tongue1 sometimes in the ,hebrew1 which are the incantations usual among magicians4 ,and having made libation1 he begins the sacrifice4 ,and he having put copperas#aaa in the libation bowl#aab and when the drug is dissolved sprinkling with it the paper which had forsooth been discharged of writing1 he compels the hidden and concealed letters again to come to light1 whereby he learns what the enquirer has written4 ,sidenote3 p4 #ie4 ,and if one writes with copperas and fumigates it with a powdered gall-nut1 the hidden letters will become clear4 ,also if one writes 7with milk7 and the paper is burned and the ash sprinkled on the letters written with the milk1 they will be manifest4#aac ,and urine and garum#aad also and juice of the spurge and of the fig will have the same effect4 ,but when he has thus learned the enquiry1 he thinks beforehand in what fashion he need reply4 ,then he bids the spectators come inside bearing laurel-branches and shaking them#aae and crying aloud invocations to the dmon ,phrn4 ,for truly it is fitting that he should be invoked by them and worthy that they should demand from dmons what they do not wish to provide on their own account1 seeing that they have lost their brains4#aaf ,but the confusion of the noise and the riot prevents them following what the magician is thought to do in secret4 ,what this is1 it is time to say4 ,now it is very dark at this point4 ,for he says that it is impossible for mortal nature to behold the things of the gods1 for it is enough to talk with them4 ,but having made the boy lie down on his face1 with two of those little writing tablets on which are written in ,hebrew letters ,sidenote3 p4 #if4 forsooth#aag such things as names of dmons1 on each side of him1 he says 7the god7 will convey the rest into the boy's ears4 ,but this is necessary to him1 in order that he may apply to the boy's ears a certain implement whereby he can signify to him all that he wishes4 ,and first he rings#aah 7a gong7 so that the boy may be frightened1 and secondly he makes a humming noise1 and then thirdly he speaks through the implement what he wishes the boy to say1 and watches carefully the effect of the act4 ,thereafter he makes the spectators keep silence1 but bids the boy repeat what he has heard from the dmons4 ,but the implement which is applied to the ears is a natural one1 to wit1 the wind-pipe of the long-necked cranes or storks or swans4 ,if none of these is at hand1 the art has other means at its disposal4 ,sidenote3 p4 #ig4 ,for certain brass pipes1 fitting one into the other and ending in a point are well suited to the purpose through which anything the magician wishes may be spoken into the ears4 ,and these things the boy hearing utters when bidden in a fearful way1 as if they were spoken by dmons4 ,and if one wraps a wet hide round a rod and having dried it and bringing the edges together fastens them closely1 and then taking out the rod1 makes the hide into the form of a pipe1 it has the same effect4 ,and if none of these things is at hand1 he takes a book and1 drawing out from the inside as much as he requires1 pulls it out lengthways and acts in the same way4#aai ,but if he knows beforehand that any one present will ask a question1 he is better prepared for everything4 ,and if he has learned the question beforehand he writes it out with the drug 7aforesaid7 and as being prepared is thought more adept for having skilfully written what was about to be asked4 ,but if he does not know1 he guesses at it1 and exhibits some roundabout phrase of double and various meaning1 so that the answer of the oracle being meaningless will do for many things at the beginning1 but at the end of the events will be thought a prediction of what has happened4 ,sidenote3 p4 #ih4 ,then having filled a bowl with water1 he puts at the bottom of it the paper with apparently nothing written on it1 but at the same time putting in the copperas4 ,for thus there floats to the surface the paper bearing the answer which he has written4 ,to the boy also there often come fearful fancies2 for truly the magician strikes blows in abundance to terrify him4 ,for1 again casting incense into the fire1 he acts in this fashion4 ,having covered a lump of the so-called quarried salts#abj with ,tyrrhenian wax and cutting in halves the lump of incense1 he puts between them a lump of the salt and again sticking them together throws them on the burning coals and so leaves them4 ,but when the incense is burnt1 the salts leaping up produce an illusion as if some strange and wonderful thing were happening4 ,but indigo black#aba put in the incense produces a blood-red flame as we have before said4#abb ,and he makes a liquid like blood by mixing wax with rouge and as ,i have said1 putting the wax in the incense4 ,and he makes the coals to move by putting under them stypteria#abc cut in pieces1 and when it melts and swells up like bubbles1 the coals are moved4 ,sidenote3 p4 #ii4 #b4 ,and they exhibit eggs different 7from natural ones7 in this way4 ,having bored a hole in the apex at each end and having extracted the white1 and again plunged the egg in boiling water1 put in either red earth from ,sinope#abd or writing ink4 ,but stop up the holes with pounded eggshell made into a paste with the juice of a fig4 #c4 ,this is the way they make sheep cut off their own heads4 ,secretly anointing the sheep's throat with a caustic drug1 he fixes near the beast a sword and leaves it there4 ,but the sheep1 being anxious to scratch himself1 leans 7heavily7 on the knife1 rubs himself along it1 kills himself and must needs almost cut off his head4 ,and the drug is bryony and marsh salt and squills in equal parts mixed together4 ,so that he may not be seen to have the drug with him1 he carries a horn box made double1 the visible part of which holds frankincense and the invisible the drug4 ,and he also puts quicksilver into the ears of the animal that is to die4 ,but this is a death-dealing drug4 #d4 ,but if one stops up the ears of goats with salve1 they say they will shortly die because prevented from breathing4 ,sidenote3 p4 #ajj4 ,for they say that this is with them the way in which the intaken air is breathed forth4 ,and they say that a ram dies if one should bend him backwards against the sun4#abe ,but they make a house catch fire by anointing it with the ichor of a certain animal called dactylus2#abf and this is very useful because of sea-water4 ,and there is a sea-foam heated in an earthen jar with sweet substances1 which if you apply to it a lighted lamp catches fire and is inflamed1 but does not burn at all if poured on the head4 ,but if you sprinkle it with melted gum1 it catches fire much better2 and it does better still if you also add sulphur to it4 #e4 ,thunder is produced in very many ways4 ,for very many large stones rolled from a height over wooden planks and falling upon sheets of brass make a noise very like thunder4 ,and they coil a slender cord round the thin ,sidenote3 p4 #aja4 board on which the wool-carders press cloth1 and then spin the board by whisking away the string when the whirring of it makes the sound of thunder4 ,these tricks they play thus2 but there are others which ,i shall set forth which those who play them also consider great4 ,putting a cauldron full of pitch upon burning coals1 when it boils they plunge their hands in it and are not burned2 and further they tread with naked feet upon coals of fire and are not burned4 ,and also putting a pyramid of stone upon the altar1 they make it burn and from its mouth it pours forth much smoke and fire4 ,then laying a linen cloth upon a pan of water and casting upon it many burning coals1 the linen remains unburnt4 ,and having made darkness in the house1 the magician claims to make gods or dmons enter in1 and if one somehow asks that ,esculapius shall be displayed he makes invocation1 saying thus3-- 8,apollo's son1 once dead and again undying6 ,i call on thee to come as a helper to my libations4 ,sidenote3 p4 #ajb4 ,who erst the myriad tribes of fleeting dead ,in the ever-mournful caves of wide ,tartarus ,swimming the stream hard to cross and the rising tide1 ,fatal to all mortal men alike1 ,or wailing by the shore and bemoaning inexorable things ,these thyself did rescue from gloomy ,persephoneia4 ,whether thou dost haunt the seat of holy ,thrace ,or lovely ,pergamum or beyond these ,ionian ,epidaurus ,hither1 ,o blessed one1 the prince of magicians calls thee to be present here40#abg #f4 ,but when he has made an end of this mockery a fiery ,esculapius appears on the floor4 ,then having put in the midst a bowl of water1#abh he invokes all the gods and they are at hand4 ,for if the spectator lean over and gaze into the bowl1 he will see all the gods and ,artemis leading on ,sidenote3 p4 #ajc4 her baying hounds4 ,but we shall not hesitate to tell the story of these things and how they undertake them4 ,for the magician plunges his hands in the cauldron of pitch which appears to be boiling2 but he throws into it vinegar and soda#abi and moist pitch and heats the cauldron gently4 ,and the vinegar having mingled with the soda1 on getting a little hot1 moves the pitch so as to bring bubbles to the surface and gives the appearance of boiling only4 ,but the magician has washed his hands many times in sea-water1 thanks to which it does not burn him much if it be really boiling4 ,and if he has after washing them anointed his hands with myrtle-juice and soda and myrrh#acj mixed with vinegar he is not burned 7at all74 ,but the feet are not burned if he anoints them with icthyokolla and salamander4#aca ,and this is the true cause of the pyramid flaming like a torch1 although it is of stone4 ,a paste of ,cretan earth#acb is moulded into the shape of a pyramid1--but the colour is like a milk-white stone1--in this fashion4 ,he has soaked the piece of earth in much oil1 has put it on the coals1 and when heated1 has again soaked it and heated it a second and third time and many a time afterwards1 whereby he so prepares ,sidenote3 p4 #ajd4 it that it will burn even if plunged in water2 for it holds much oil within itself4 ,but the altar catches fire when the magician is making libation1 because it contains freshly-burned lime instead of ashes and finely-powdered frankincense and much 444 and of 444 of anointed torches and self-flowing and hollow nutshells having fire within them4#acc ,but he also sends forth smoke from his mouth after a brief delay by putting fire into a nutshell and wrapping it in tow and blowing it in his mouth4#acd ,the linen cloth laid on the bowl of water whereon he puts the coals is not burned1 because of the sea-water underneath1 and its being itself steeped in sea-water and then anointed with white of egg and a solution of alum4 ,and if also one mixes with this the juice of evergreens and vinegar and a long time beforehand anoint it copiously with these1 after being dipped in the drug it remains altogether incombustible4#ace #g4 ,since then we have briefly set forth what can be done with the teachings which they suppose to be secret1 we have ,sidenote3 p4 #aje4 displayed their easy system according to ,gnosis4#acf ,nor do we wish to keep silence as to this necessary point1 that is1 how they unseal letters and again restore them with the same seals 7apparently intact74 ,melting pitch1 resin1 sulphur and also bitumen in equal parts1 and moulding it into the form of a seal impression1 they keep it by them4 ,but when the opportunity for unsealing a letter#acg arrives1 they moisten the tongue with oil1 lick the seal1 and warming the drug before a slow fire press the seal upon it and leave it there until it is altogether set1 when they use it after the manner of a signet4 ,but they say also that wax with pine resin has the same effect and so also #b parts of mastic with #a of bitumen4 ,and sulphur alone does fairly well and powdered gypsum diluted with water and gum4#ach ,this certainly does most beautifully for sealing molten lead4 ,and the effect of ,sidenote3 p4 #ajf4 ,tyrrhenian wax and shavings of resin and pitch1 bitumen1 mastic and powdered marble in equal parts all melted together1 is better than that of the other 7compounds7 of which ,i have spoken1 but that of the gypsum is no worse4 ,thus then they undertake to break the seals when seeking to learn what is written within them4 ,these contrivances ,i shrank from setting out in the book1#aci seeing that some ill-doer taking hints from them#adj might attempt 7to practise7 them4 ,but now the care of many young men capable of salvation has persuaded me to teach and declare them for the sake of protection 7against them74 ,for as one person will use them for the teaching of evil1 so another by learning them will be protected 7against them7 and the very magicians1 corruptors of life as they are1 will be ashamed to practise the art4 ,but learning that the same 7tricks7 have been taught beforehand1 they will perhaps be hindered in their perverse foolishness4 ,in order1 however1 that the seal may not be broken in this way1 let any one seal with swine's fat and mix hairs with the wax4#ada #h4 ,nor shall ,i be silent about their lecanomancy#adb which is an imposture4 ,for having prepared some closed chamber ,sidenote3 p4 #ajg4 and having painted its ceiling with cyanus1 they put into it for the purpose certain utensils of cyanus#adc and fix them upright4 ,but in the midst a bowl filled with water is set on the earth1 which with the reflection of the cyanus falling upon it shows like the sky4 ,but there is a certain hidden opening in the floor over which is set the bowl1 the bottom of which is glass1 but is itself made of stone4 ,but there is underneath a secret chamber in which those in the farce#add assembling present the dressed-up forms of the gods and dmons which the magician wishes to display4 ,beholding whom from above the deceived person is confounded by the magicians' trickery and for the rest believes everything which 7the officiator7 tells him4 ,and 7this last7 makes 7the figure of7 the dmon burn by drawing on the wall the figure he wishes1 and then secretly anointing it with a drug compounded in this way 444#ade with ,laconian and ,zacynthian bitumen4 ,then as if inspired by ,phbus1 he brings the lamp near the wall1 and the drug having caught light is on fire4 ,but he manages that a fiery ,hecate should appear to be flying through the air thus3 ,having hidden an accomplice in what place he wills1 and taking the dupes on one side1 he prevails on them by saying that he will show them the ,sidenote3 p4 #ajh4 fiery dmon riding through the air4 ,to whom he announces that when they see the flame in the air1 they must quickly save their eyes by falling down and hiding their faces until he shall call them4 ,and having thus instructed them1 on a moonless night1 he declaims these verses3-- ,infernal and earthly and heavenly ,bombo1#adf come4 ,goddess of waysides1 of cross-roads1 lightbearer1 nightwalker1 ,hater of the light1 lover and companion of the night1 ,who rejoicest in the baying of hounds and in purple blood2 ,who dost stalk among corpses and the tombs of the dead ,thirsty for blood1 who bringest fear to mortals ,gorgo and ,mormo and ,mene and many-formed one4 ,come thou propitious to our libations6#adg #i4 ,while he speaks thus1 fire is seen borne through the air1 and the spectators terrified by the strangeness of the sight1 cover their eyes and cast themselves in silence on the earth4 ,but the greatness of the art contains this device4 ,sidenote3 p4 #aji4 ,the accomplice1 hidden as ,i have said1 when he hears the incantation drawing to a close1 holding a hawk or kite wrapped about with tow1 sets fire to it and lets it go4 ,and the bird scared by the flame is carried into the height and makes very speedy flight4 ,seeing which1 the fools hide themselves as if they had beheld something divine4 ,but the winged one whirled about by the fire1 is borne whither it may chance and burns down now houses and now farm-buildings4 ,such is the prescience of the magicians4 #aj4 ,but they show the moon and stars appearing on the ceiling in this way4 ,having previously arranged in the centre part of the ceiling a mirror1 and having placed a bowl filled with water in a corresponding position in the middle of the earthen floor1 but a lamp showing dimly#adh has been placed between them and above the bowl1 he thus produces the appearance of the moon from the reflection by means of the mirror4 ,but often the magician hangs aloft#adi near the ceiling a drum on end1 the same being kept covered by the accomplice by some cloth so that it may not show before its time2 and a lamp having been put behind it1 when he makes the agreed signal to the accomplice1 the last-named takes away so much of the ,sidenote3 p4 #aaj4 covering as will give a counterfeit of the moon in her form at that time4#aej ,but he anoints the transparent parts of the drum with cinnabar and gum4444#aea ,and having cut off the neck and bottom of a glass flask1 he puts a lamp within and places around it somewhat of the things necessary for the figures shining through1 which one of the accomplices has concealed on high4 ,after receiving the signal1 this last lets fall the contrivances from the receptacle hung aloft1 so that the moon appears to have been sent down from heaven4 ,and the like effect is produced by means of jars in glass-like forms4#aeb ,and it is by means of the jar that the trick is played within doors4 ,for an altar having been set up1 the jar containing a lighted lamp stands behind it2 but there being many more lamps 7about71 this nowise appears4 ,when therefore the enchanter invokes the moon1 he orders all the lamps to be put out1 but one is left dim and then the light from the jar is reflected on to the ceiling and gives the illusion of the moon to the spectators1 the ,sidenote3 p4 #aaa4 mouth of the jar being kept covered for the time which seems to be required that the image of the crescent moon may be shown on the ceiling4 #aa4 ,but the scales of fishes or of the 8hippurus0#aec make stars seem to be when they are moistened with water and gum and stuck upon the ceiling here and there4 #ab4 ,and they create the illusion of an earthquake1 so that everything appears to be moving1 ichneumon's dung being burned upon coal with magnetic iron ore#aed4444 #ac4 ,but they display a liver appearing to bear an inscription4 ,on his left hand 7the magician7 writes what he wishes1 adapting it to the enquiry1 and the letters are written with nut-galls and strong vinegar4 ,then taking up the liver1 which rests in his left hand1 he makes some delay1 and it receives the impression and is thought to have been inscribed4 #ad4 ,and having placed a skull on the earth1 they make it speak in this fashion4 ,it is made out of the omentum of ,sidenote3 p4 #aab4 an ox1#aee moulded with ,tyrrhenian wax and gypsum and when it is made and covered with the membrane1 it shows the semblance of a skull4 ,the which seems to speak by the use of the implement and in the way we have before explained in the case of the boys4 ,having prepared the wind-pipe of a crane or some such long-necked bird and putting it secretly into the skull1 the accomplice speaks what 7the magician7 wishes4 ,and when he wants it to vanish1 he appears to offer incense and putting round it a quantity of coals the wax receiving the heat of which melts1 and thus the skull is thought to have become invisible4#aef #ae4 ,these and ten thousand such are the works of the magicians1 which1 by the suitableness of the verses and of the belief-inspiring acts performed1 beguile the fancy of the thoughtless4 ,the heresiarchs struck with the arts of these 7magicians7 imitate them1 handing down some of their doctrines in secrecy and darkness1 but paraphrasing others as if they were their own4 ,thanks to this1 as we wish to remind the public1 we have been the more anxious to leave behind us no place for those who wish to go astray4 ,but we have been led away not without reason into certain secrets of the magicians which were not ,sidenote3 p4 #aac4 altogether necessary for the subject1#aeg but which were thought useful as a safeguard against the rascally and inconsistent art of the magicians4 ,since1 now1 as far as one can guess1#aeh we have set forth the opinions of all1 having bestowed much care on making it clear that the things which the heresiarchs have introduced into religion as new are vain and spurious1 and probably are not even among themselves thought worthy of discussion1 it seems proper to us to recall briefly and summarily what has been before said4 #e4 ,recapitulation4 #a4 ,among all the philosophers and theologists#aei who are enquiring into the matter throughout the inhabited world1 there is no agreement concerning ,god1 as to what ,he is or whence 7,he came74#afj ,for some say that ,he is fire1 some spirit1 some water1 others earth4 ,but every one of these elements contains something inferior and some of them are defeated by the others4 ,but this has happened to the world's sages1 which indeed is plain to those who think1 ,sidenote3 p4 #aad4 that in view of the greatness of creation1 they are puzzled as to the substance of the things which are1 deeming them too great for it to be possible for them to have received birth from another4 ,nor yet do they represent the universe itself taken collectively#afa to be ,god4 ,but in speculation about ,god every one thought of something which he preferred among visible things as the ,cause4 ,and thus gazing upon the things produced by ,god and on those which are least in comparison with ,his exceeding greatness1 but not being capable of extending their mind to the real ,god1 they declared these things to be divine4 ,the ,persians1 however1 deeming that they were further within the truth 7than the rest7 said that ,god was a shining light comprised in air4 ,but the ,babylonians said that darkness was ,god1 which appears to be the sequence of the other opinion2 for day follows night and night day4#afb #b4 ,but the ,egyptians1 deeming themselves older than all1 have subjected the power of ,god to ciphers1#afc and calculating the intervals of the fates by ,divine inspiration#afd said that ,god ,sidenote3 p4 #aae4 was a monad both indivisible and itself begetting itself1 and that from this 7monad7 all things were made4 ,for it1 they say1 being unbegotten1 begets the numbers after it2 for example1 the monad added to itself begets the dyad1 and added in the like way the triad and tetrad up to the decad1 which is the beginning and the end of the numbers4 ,so that the monad becomes the first and tenth through the decad being of equal power and being reckoned as a monad1 and the same being decupled becomes a hecatontad and again is a monad1 and the hecatontad when decupled will make a chiliad1 and it again will be a monad4 ,and thus also the chiliads if decupled will complete the myriad and likewise will be a monad4 ,but the numbers akin to the monad by indivisible comparison are ascertained to be #c1 #e1 #g1 #i4afe ,there is1 however1 also a more natural affinity of another number with the monad which is that by the operation of the spiral of #f circles#aff of the dyad according to the ,sidenote3 p4 #aaf4 even placing and separation of the numbers4 ,but the kindred number is of the #d and #h4 ,and these receiving added virtue from numbers of the monad1 advanced up to the four elements1 ,i mean spirit and fire1 water and earth4 ,and having created from these the masculo-feminine cosmos1#afg he prepared and arranged two elements in the upper hemisphere1 7to wit7 spirit and fire1 and he called this the beneficent hemisphere of the monad and the ascending and the masculine4 ,for the monad1 being subtle1 flies to the most subtle and purest part of the ther4 ,the two other elements being denser1 he assigns to the dyad 7to wit7 earth and water1 and he calls this the descending hemisphere and feminine and maleficent4 ,and again the two upper elements when compounded with themselves have in themselves the male and the female for the fruitfulness and increase of the universals4 ,and the fire is masculine1 but the spirit feminine3 and again the water is masculine and the earth feminine4#afh ,and thus from the beginning the fire lived with the spirit and the water with the earth4 ,for as the power of the spirit is the fire1 so also 7the power7 of the earth is the water4444 ,sidenote3 p4 #aag4 ,and the same elements counted and resolved by subtraction of the enneads1#afi properly end some in the male number1 others in the female4 ,but again the ennead is subtracted for this cause1 because the #cfj degrees of the whole circle consist of enneads1 and hence the #d quarters of the cosmos are 7each7 circumscribed by #ij complete degrees4 ,but the light is associated with the monad and the darkness with the dyad1 and naturally life with the light and death with the dyad1 and justice with life and injustice with death4 ,whence everything engendered among the male numbers is benefic1 and 7everything engendered7 among the female numbers is malefic4 ,for example1 they reckon that the monad--so that we may begin from this--becomes #cfa1 which ends in a monad1 the ennead7s7 being subtracted4 ,reckon in the same way3 the dyad becomes #fje2 subtract the enneads1 it ends in a dyad and each is 7thus7 carried back to its own4#agj #c4 ,with the monad1 then1 as it is benefic1 there are ,sidenote3 p4 #aah4 associated names which end in the uneven number1#aga and they say that they are ascending and male and benefic when observed2 but that those which end in an even number are considered descending and female and malefic4 ,for they say that nature consists of opposites1 to wit1 good and bad1 as right and left1 light and darkness1 night and day1 life and death4 ,and they say this besides3 that they have calculated the name of ,god and that it results in a pentad or in an ennead1#agb which is uneven and which written down and wrapped about the sick works cures4 ,and thus a certain plant 7whose name7 ends in this number when tied on in the same way is effective by the like reckoning of the number4 ,but a doctor also cures the sick by a like calculation4 ,but if the calculation be contrary1 he does not make cures easily4 ,those who give heed to these numbers count all numbers like it which have the same meaning1 some ,sidenote3 p4 #aai4 according to the vowels alone1 others according to the total of the numbers4#agc ,such is the wisdom of the ,egyptians1 whereby1 while glorifying the ,divine1 they think they understand it4 #f4 ,of the ,divination by ,astronomy4#agd ,we seem then to have set forth these things also sufficiently4 ,but since ,i consider that not one tenet of this earthy and grovelling wisdom has been passed over1 ,i perceive that our care with regard to the same things has not been useless4 ,for we see that our discourse has been of great use not only for the refutation of heresies1 but also against those who magnify these things4#age ,those who happen to notice the manifold care taken by us will both wonder at our zeal and will neither despise our painstaking nor denounce ,christians as fools when they see what themselves have foolishly believed4 ,and besides this1 the discourse will timely instruct those lovers of learning who give heed to the truth1 making them more wise to easily overthrow those who have dared to mislead them--for they will have learned not only the principles of the heresies1 but also the so-called opinions of the ,sidenote3 p4 #abj4 sages4 ,not being unacquainted with which1 they will not be confused by them as are the unlearned1 nor misled by some who exercise a certain power1 but will keep a watch upon those who go astray4 #b4 ,having therefore sufficiently set forth 7our7 opinions1 it remains for us to proceed to the subject aforesaid1 when1 after we have proved what we arranged concerning the heresies1 and have forced the heresiarchs to restore to everyone his own1 we shall exhibit 7these heresiarchs7 stripped 7of all originality7 and by denouncing the folly of their dupes we shall persuade them to return again to the precious haven of the truth4 ,but in order that what has been said may appear more clearly to the readers1#agf it seems to us well to state the conclusions of ,aratus as to the disposition of the stars in the heaven4 ,for there are some who by likening them to the words of the ,scriptures turn them into allegories and seek to divert the minds of those who listen to them by leading them with persuasive words whither they wish1 and pointing out to them strange marvels like those of the transfers to the stars#agg alleged by them4 ,they who while gazing upon the outlandish wonder are caught by their admiration for trifles are like the bird called the owl1#agh ,sidenote3 p4 #aba4 whose example it will be well to narrate in view of what follows4 ,now this animal presents no very different appearance from that of the eagle whether in size or shape2 but it is caught in this way4 ,the bird-catcher1 when he sees a flock alighting anywhere1 claps his hands1 pretends to dance1 and thus gradually draws near to the birds2 but they1 struck by the unwonted sight1 become blind to everything else4 ,others of the party1 however1 who are ready on the ground coming behind the birds easily capture them while they are staring at the dancer4 ,wherefore ,i ask that no one who is struck by the wonders of whose who interpret the heaven shall be taken in like the owl4 ,for the dancing and nonsense of such 7interpreters7 is trickery and not truth4 ,now ,aratus speaks thus3-- 8,many and like are they1 going hither and thither1 ,daily they wheel in heaven always and ever that is1 all the stars ,yet none changes his abode#agi ever so little3 but with perfect exactness ,ever the ,pole is fixed1 and holds the earth in the midst of all ,as equipoise of all1 and around it leads ,heaven itself40-- 7,aratus1 ,phn41 vv4 #de1 #df47 ,sidenote3 p4 #abb4 #c4 ,he says that the stars in heaven are 1 that is1 turning1#ahj because of their going about ceaselessly from ,east to ,west and from ,west to ,east in a spherical figure4 ,but he says there is coiled round the ,bears themselves1 like the stream of some river1 a great marvel of a terrible dragon1 and this it is1 he says1 that the ,devil in the 7,book of7 ,job says to ,god3 8,i have been walking to and fro under heaven and going round about10#aha that is1 turning hither and thither and inspecting what is happening4 ,for they consider that the ,dragon is set below the ,arctic ,pole1 from this highest pole gazing upon all things and beholding all things1 so that none of those that are done shall escape him4 ,for though all the stars in the heaven can set1 this ,pole alone never sets1 but rising high above the horizon inspects all things and beholds all things1 and nothing of what is done1 he says1 can escape him4 8,where 7most7 ,settings and risings mingle with one another40-- 7,aratus1 ,phn41 v4 #fa47 ,sidenote3 p4 #abc4 he says1 indeed1 that his head is set4 ,for over against the rising and setting of the two hemispheres lies the head of ,draco1 so that1 he says1 nothing escapes him immediately either of things in the ,west or of things in the ,east1 but the ,beast knows all things at once4 ,and there over against the very head of ,draco is the form of a man made visible by reason of the stars1 which ,aratus calls 8a wearied image10 and like one in toil2 but he names it the 8,kneeler40#ahb ,now ,aratus says that he does not know what this toil is and this marvel which turns in heaven4 ,but the heretics1 wishing to found their own tenets on the story of the stars1 and giving their minds very carefully to these things1 say that the ,kneeler is ,adam1 as ,moses said1 according to the decree of ,god guarding the head of the ,dragon and the ,dragon 7guarding7 his heel4#ahc ,for thus says ,aratus3-- 8,holding the sole of the right foot of winding ,draco40-- 7,phn41 vv4 #fc-fe47 #d4 ,but he says there are placed on either side of him 7,i mean the ,kneeler7 ,lyra and ,corona2 but that he bends the knee and stretches forth both hands as if making confession ,sidenote3 p4 #abd4 of sin4#ahd ,and that the lyre is a musical instrument fashioned by the ,logos in extreme infancy4 ,but that ,hermes is called among the ,greeks ,logos4 ,and ,aratus says about the fashioning of the lyre3-- 8which1 while he was yet in his cradle ,hermes bored and said it was to be called lyre40-- 7,phn41 v4 #bfh47 ,it is seven-stringed1 and indicates by its seven strings the entire harmony and constitution with which the cosmos is suitably provided4 ,for in six days the earth came into being and there was rest on the seventh4 ,if1 then1 he says1#ahe ,adam making confession and guarding the head of the ,beast according to ,god's decree1 will imitate the lyre1 that is1 will follow the word of ,god1 which is to obey the ,law1 he will attain the ,crown lying beside it4 ,but if he takes no heed1 he will be carried downwards along with the ,beast below him1 and will have his lot1 he says1 with the ,beast4 ,but the ,kneeler seems to stretch forth his hands on either side and here to grasp the ,lyre and there the ,crown and this is to make confession1#ahf ,sidenote3 p4 #abe4 as is to be seen from the very posture4 ,but the ,crown is plotted against and at the same time drawn away by another ,beast1 ,draco the ,less1 who is the offspring of the one which is guarded by the foot of the ,kneeler4 ,but 7another7 man stands firmly grasping with both hands the ,serpent1 and draws him backwards from the ,crown1 and does not permit the ,beast to forcibly seize it4 ,him ,aratus calls ,serpent-holder1#ahg because he restrains the rage of the ,serpent striving to come at the ,crown4 ,but he1 he says1 who in the shape of man forbids the ,beast to come at the ,crown is ,logos1 who has mercy upon him who is plotted against by ,draco and his offspring at once4 ,and these ,bears1 he says1 are two hebdomads1 being made up of seven stars each1 and are images of the two creations4 ,for the ,first ,creation1 he says1 is that according to ,adam in his labours who is seen as the ,kneeler4 ,but the ,second ,creation is that according to ,christ whereby we are born ,sidenote3 p4 #abf4 again4 ,he is the ,serpent-holder fighting the ,beast and preventing him from coming at the ,crown prepared for man4 ,but ,helica#ahh is the ,great ,bear1 he says1 the symbol of the great creation1 whereby ,greeks sail1 that is by which they are taught1 and borne onwards by the waves of life they follow it1 such a creation being a certain revolution#ahi or schooling or wisdom1 leading back again those who follow such 7to the point whence they started74 ,for the name ,helica seems to be a certain turning and circling back to the same position4 ,but there is also another ,lesser ,bear1 as it were an image of the ,second ,creation created by ,god4 ,for few1 he says1 are they who travel by this narrow way4 ,for they say that ,cynosura is narrow1 by which1 ,aratus says1 the ,sidonians navigate4#aij ,but ,aratus in turn says the ,sidonians are ,phnicians on account of the wisdom of the ,phnicians being wonderful4 ,but they say that the ,greeks are ,phnicians who removed from the ,red ,sea to the land ,sidenote3 p4 #abg4 where they now dwell4 ,for thus it seemed to ,herodotus4#aia ,but this ,bear he says is ,cynosura1 the ,second ,creation1 the small1 the narrow way and not ,helica4 ,for she leads not backwards1 but guides those who follow her forwards to the straight way1 being the 7tail7 of the dog4 ,for the ,logos is the ,dog 7,cyon7 who at the same time guards and protects the sheep against the plans of the wolves1 and also chases the wild beasts from creation and slays them1 and who begets all things4 ,for ,cyon1 they say1 indeed means the begetter4#aib ,hence1 they say1 ,aratus1 speaking of the rising of ,canis1 says thus3-- 8,but when the ,dog rises1 no longer do the crops play false40-- 7,phn4 v4 #ccb47 ,this is what he means3 ,plants that have been planted in the earth up to the rising of the ,dog-star take no root1 but yet grow leaves and appear to beholders as if they will bear fruit and are alive1 but have no life from the root in them4 ,but when the rising of the ,dog-star occurs1 the living plants are distinguished by ,canis from the dead1 for ,sidenote3 p4 #abh4 he withers entirely those which have not taken root4 ,this ,cyon1 he says then1 being a certain ,divine ,logos has been established judge of quick and dead1 and as ,cyon is seen to be the star of the plants1 so the ,logos1 he says1 is for the heavenly plants1 that is for men4 ,for some such cause as this1 then1 the ,second ,creation ,cynosura stands in heaven as the image of the rational#aic creature4 ,but between the two creations ,draco is extended below1 hindering the things of the great creation from coming to the lesser1 and watching those things which are fixed in the great creation like the ,kneeler lest they see how and in what way every one is fixed in the little creation4 ,but ,draco is himself watched as to the head1 he says1 by ,ophiuchus4 ,the same1 he says1 is fixed as an image in heaven1 being a certain philosophy for those who can see4 ,but if this is not clear1 through another image1 he says1 creation teaches us to philosophize1 about which ,aratus speaks thus3-- 8,nor of ,ionian#aid ,cepheus are we the miserable race40-- 7,phn4 v4 #cec47 ,sidenote3 p4 #abi4 ,but near ,draco1 he says1 are ,cepheus and ,cassiopeia and ,andromeda and ,perseus1 great letters of#aie the creation to those who can see4 ,for he says that ,cepheus is ,adam1 ,cassiopeia ,eve1 ,andromeda the soul of both1 ,perseus the winged offspring of ,zeus and ,cetus the plotting ,beast4 ,not to any other of these comes ,perseus the slayer of the ,beast1 but to ,andromeda alone4 ,from which ,beast1 he says1 the ,logos ,perseus1 taking her to himself1 delivers ,andromeda who had been given in chains to the ,beast4 ,but ,perseus is the winged axis which extends to both poles through the middle of the earth and makes the cosmos revolve4 ,but the spirit which is in the ,cosmos is ,cycnus1#aif the bird which is near the ,bears1 a musical animal1 symbol of the ,divine ,spirit1 because only when it is near the limits of life1 its nature is to sing1 and1 as one escaping with good hope from this evil creation it sends up songs of praise to ,god4 ,but crabs and bulls and lions and rams and goats and kids ,sidenote3 p4 #acj4 and all the other animals who are named in heaven on account of the stars are1 he says1 images and paradigms whence the changeable nature receives the patterns#aig and becomes full of such animals4#aih ,making use of these discourses1 they think to deceive as many as give heed to the astrologers1 seeking therefrom to set up a religion which appears very different from their assumptions4#aii ,wherefore1 ,o beloved1#bjj let us shun the trifle-admiring way of the owl4 ,for these things and those like them are dancing and not truth4 ,for the stars do not reveal these things2 but men on their own account and for the better distinguishing of certain stars 7from the rest7 gave them names so that they might be a mark to them4 ,for what likeness have the stars strewn about the heaven to a bear1 or a lion1 or kids1 or a water-carrier1 or ,cepheus1 or ,andromeda1 or to the ,shades named in ,hades--for many of these persons and the names of the stars alike came into existence long after the stars themselves--so that the ,sidenote3 p4 #aca4 heretics being struck with the wonder should thus labour by such discourses to establish their own doctrines8#bja #g4 ,of the ,arithmetical ,art4#bjb ,seeing1 however1 that nearly all heresy has discovered by the art of arithmetic measures of hebdomads and certain projections of ons1 each tearing the art to pieces in different ways and only changing the names1--but of these 7men7 ,pythagoras came to be teacher who first transmitted to the ,greeks such numbers from ,egypt--it seems good not to pass over this1 but after briefly pointing it out to proceed to the demonstration of the objects of our enquiries4 ,these men were arithmeticians and geometricians to whom especially it seems ,pythagoras first supplied the principles 7of their arts74 ,and they took the first beginnings 7of things71 discovered apparently by reason alone1 from the numbers which can always proceed to infinity by multiplication and the figures 7produced by it74 ,for the beginning of geometry1 as may be seen1 is an indivisible point2 but from that point the generation of the infinite figures from ,sidenote3 p4 #acb4 the point#bjc is discovered by the art4 ,for the point when extended#bjd in length becomes after extension a line having a point as its limit3#bje and a line when extended in breadth produces a superficies and the limits of the superficies are lines3 and a superficies extended in depth becomes a 7solid7 body3#bjf and when this solid is in existence1 the nature of the great body is thus wholly founded from the smallest point4 ,and this is what ,simon says thus3 8,the little will be great1 being as it were a point2 but the great will be boundless10#bjg in imitation of that geometrical point4 ,but the beginning of arithmetic1 which includes by combination philosophy1 is#bjh a number which is boundless and incomprehensible1 containing within itself all the numbers capable of coming to infinity by multitude4 ,but the beginning of the numbers becomes by hypostasis the first monad1 which is a male unit begetting as does a father all the other numbers4 ,second comes the dyad1 a female number1 and the same is called even by the arithmeticians4 ,third comes the triad1 a male number2 this also has been ordained to be called odd by the arithmeticians4 ,after all these comes the tetrad1 ,sidenote3 p4 #acc4 a female number1 and this same is also called even1 because it is female4 ,therefore all the numbers taken from the genus are four--but the boundless genus is number--wherefrom is constructed their perfect number1 the decad4 ,for #a1 #b1 #c1 #d become #aj1 as has before been shown1 if the name which is proper to each of the numbers be substantially kept4 ,this is the sacred ,tetractys according to ,pythagoras which contains within itself the roots of eternal nature1 that is1 all the other numbers4 ,for the #aa1 #ab and the rest take the principle of birth from the #aj4 ,of this decad1 the perfect number1 the four parts are called3 number1 monad1 square and cube4 ,the conjunctions and minglings of which are for the birth of increase1 they completing naturally the fruitful number4 ,for when this square is multiplied into itself1 it becomes a square squared2 but when a square into a cube1 it becomes a square cubed2 but when a cube into a cube1 it becomes a cube cubed4 ,so that all the numbers are seven1 in order that the birth of the existing numbers ,sidenote3 p4 #acd4 may come from a hebdomad1 which is number1 monad1 square1 cube1 square of a square1 cube of a square1 cube of a cube4 ,of this hebdomad ,simon and ,valentinus1 having altered the names1 recount prodigies1 hastening to base upon it their own systems4#bji ,for ,simon calls 7it7 thus3 ,mind1 ,thought1 ,name1 ,voice1 ,reasoning1 ,desire and ,he who has ,stood1 ,stands and will ,stand3 and ,valentinus3 ,mind1 ,truth1 ,word1 ,life1 ,man1 ,church and the ,father who is counted with them4 ,according to these 7ideas7 of those trained in the arithmetic philosophy1 which they admired as something unknowable by the crowd1 and in pursuance of them1 they constructed the heresies excogitated by them4 ,now there are some also who try to construct hebdomads from the healing art1 being struck by the dissection of the brain1 saying that the substance1 power of paternity1 and divinity of the universe can be learned from its constitution4 ,sidenote3 p4 #ace4 ,for the brain1 being the ruling part of the whole body rests calm and unmoved1 containing within itself the breath4#baj ,now such a story is not incredible1 but a long way from their attempted theory4 ,for the brain when dissected has within it what is called the chamber1 on each side of which are the membranes which they call wings1 gently moved by the breath1 and again driving the breath into the cerebellum4#baa ,and the breath1 passing through a certain reed-like vein1 travels to the pineal gland4#bab ,near this lies the mouth of the cerebellum which receives the breath passing through and gives it up to the so-called spinal marrow4#bac ,from this the whole body gets a share of pneumatic 7force71 all the arteries being dependent like branches on this vein1 the extremity of which finishes in the genital veins4 ,whence also the seeds proceeding from the brain through the loins are secreted4 ,but the shape of the cerebellum is like the head of a dragon2 concerning which there is much talk among those of the ,gnosis falsely so called1 as we have shown4 ,but there are other six pairs 7of vessels7 growing from the brain1 which making their way round the head and finishing within it1 connect the bodies together4 ,but the ,sidenote3 p4 #acf4 seventh 7goes7 from the cerebellum to the lower parts of the rest of the body1 as we have said4 ,and about this there is much talk since ,simon and ,valentinus have found in it hints which they have taken1 although they do not admit it1 being first cheats and then heretics4 ,since then it seems that we have sufficiently set out these things1 and that all the apparent dogmas of earthly philosophy have been included in 7these7 four books1#bad it seems fitting to proceed to their disciples or rather to their plagiarists4 ,,the ,,fourth ,,book ,,of ,,philosophumena#bae ,,footnotes ,footnote #a3 ,this is the beginning of the ,mt4 ,athos ,,ms41 the first pages having disappeared4 ,with regard to the first chapter 1 ,cruice1 following therein ,miller1 points out that nearly the whole of it has been taken from ,book ,v with the same title of ,sextus ,empiricus' work1 1 and also that the copying is so faulty that to make sense it is necessary to restore the text in many places from that of ,sextus4 ,sextus' book begins1 as did doubtless that of ,hippolytus1 with a description of the divisions of the zodiac1 the cardinal points 7,ascendant1 ,mid-heaven1 ,descendant1 and ,anti-,meridian71 the cadent and succeedent houses1 the use of the clepsydra or water-clock1 the planets and their 8dignities10 8exaltations0 and 8falls10 and finally1 their 8terms10 with a description of which our text begins4 ,it is1 perhaps1 a pity that ,miller did not restore the whole of the missing part from ,sextus ,empiricus2 but the last-named author is not very clear1 and the reader who wishes to go further into the matter and to acquire some knowledge of astrological jargon is recommended to consult also ,james ,wilson's ,complete ,dictionary of ,astrology1 reprinted at ,boston1 ,u4,s4,a41 in #ahhe1 or1 if he prefers a more learned work1 ,m4 ,bouch-,leclercq's ,l',astrologie ,grecque1 ,paris1 #ahii4 ,but it may be said here that the astrologers of the early centuries made their predictions from a 8theme10 or geniture1 which was in effect a map of the heavens at the moment of birth1 and showed the ecliptic or sun's path through the zodiacal signs divided into twelve 8houses10 to each of which a certain significance was attached4 ,the foundation of this was the horoscope or sign rising above the horizon at the birth1 from which they were able to calculate the other three cardinal points given above1 the cadent houses being those four which go just before the cardinal points and the four succeedents those which follow after them4 ,the places of the planets1 including in that term the sun and moon1 in the ecliptic were then calculated and their symbols placed in the houses indicated4 ,from this figure the judgment or prediction was made1 but a great mass of absurd and contradictory tradition existed as to the influence of the planets on the life1 fortune1 and disposition of the native1 which was supposed to depend largely on their places in the theme both in relation to the earth and to each other4 ,footnote #b3 ,bouch-,leclercq1 op4 cit41 p4 #bjf1 rightly defines these terms as fractions of signs separated by internal boundaries and distributed in each sign among the five planets4 ,cf4 ,j4 ,firmicus ,maternus1 ,matheseos1 ,,ii1 #f1 and ,cicero1 ,de ,divinatione1 #dj4 ,wilson1 op4 cit41 s4h4v41 says they are certain degrees in a sign1 supposed to possess the power of altering the nature of a planet to that of the planet in the term of which it is posited4 ,all the authors quoted say that the astrologers could not agree upon the extent or position of the various 8terms10 and that in particular the 8,chaldans0 and the 8,egyptians0 were hopelessly at variance upon the point4 ,footnote #c3 ,in the translation ,i have distinguished ,miller's additions to the text from ,sextus ,empiricus' by enclosing them in square brackets1 reserving the round brackets for my own additions from the same source1 which ,i have purposely made as few as possible4 ,so with other alterations4 ,footnote #d3 1 lit41 8have spear-bearers40 8,stars0 in ,sextus ,empiricus nearly always means planets4 ,footnote #e3 ,this is the famous 8trine0 figure or aspect of modern astrologers4 ,its influence is supposed to be good2 that of the square next described1 the reverse4 ,footnote #f3 ,hippolytus here omits a long disquisition by ,sextus on the position of the planets and the ,chaldan system4 ,where the text resumes the quotation it is in such a way as to alter the sense completely2 wherefore ,i have restored the sentence preceding from ,sextus4 ,footnote #g3 1 8suffer with40 ,footnote #h3 4 ,the term used by astrologers to denote the whole ther surrounding the stars or1 in other words1 the whole disposition of the heavens4 8,ambient0 is its equivalent in modern astrology4 ,footnote #i3 ,this is an anticipation of the ,peratic heresy to which a chapter in ,book ,v 7pp4 #adf ff4 infra7 is devoted4 is there spelt 1 but is restored in ,book ,x and is copied by ,theodoret4 8,peratic0 is thought by ,salmon 7,d4,c4,b41 s4h4v47 to mean 8,mede40 ,footnote #aj3 8,toparch0 means simply 8ruler of a place40 ,proastius 77 generally the dweller in a suburb4 ,here it probably means the powers in some part of the heavens which is near to a place or constellation without actually forming part of it4 ,footnote #aa3 4 ,cf4 1 8in the established manner10 ,callistratus1 ,ecphr41 #hig4 ,footnote #ab3 1 or1 perhaps1 8of the systems used40 ,footnote #ac3 1 lit41 8not holding together10 punningly used as epithet for both the art and the heresy4 ,footnote #ad3 ,what follows to the concluding paragraph of ,chap4 #g is taken nearly verbatim from ,sextus ,empiricus4 ,footnote #ae3 ,for these terms see n4 on p4 #fg supra4 ,footnote #af3 seems here put for horologium1 or clock4 ,footnote #ag3 1 8the bringing-forth0 is the word used by ,sextus throughout4 ,as ,sextus was a medical man it is probably the technical term corresponding to our 8parturition40 ,miller reads which does not seem appropriate4 ,footnote #ah3 4 ,see n4 on p4 #fg supra4 ,footnote #ai3 ,i have here followed ,sextus' division of the sentence4 ,cruice translates 1 farina aqua subacta1 for which ,i can see no justification4 ,macmahon here follows him4 ,footnote #bj3 ,restoring from ,sextus for 4 ,footnote #ba3 1 8the ascending sign40 ,so ,sextus4 ,footnote #bb3 ,restoring from ,sextus ' for 2 for and omitting 4 ,footnote #bc3 ,see n4 on p4 #gd infra4 ,footnote #bd3 ,sextus has described earlier 7p4 #cdb1 ,fabricius7 the whole process of warning the astrologer of the moment of birth by striking a metal disc1 which ,i have called 8gong40 ,footnote #be3 4 ,footnote #bf3 1 majori et longiori temporis spatio ad aurium sensum dividatur1 ,cr42 8with proportionate delay10 ,macmahon4 ,i do not understand how either his or ,cruice's construction is arrived at4 ,footnote #bg3 ,sextus has 8on the hills40 ,footnote #bh3 might mean 8which marks the hour40 ,footnote #bi3 444 444 4 ,footnote #cj3 quam diligenter observari possit in coelo nativitas1 ,cr41 7before7 8the nativity can be carefully observed in the sky40 ,footnote #ca3 4 ,the word in ,greek astrological works has the same meaning as 8geniture0 or 8nativity0 in modern astrological jargon4 ,identical with 8theme40 ,footnote #cb3 ,the whole of this sentence is corrupt1 and the scribe was probably taking down something from ,sextus which was read to him without his understanding it4 ,i have given what seems to be the sense of the passage4 ,footnote #cc3 1 ,sextus 7p4 #cdb1 ,fabr471 has described the clepsydra or water-clock and its defects as a measurer of time4 ,footnote #cd3 4 ,footnote #ce3 4 ,a technical expression for the results or influence on sublunary things of the position of the heavenly bodies4 ,cf4 ,bouch-,leclercq1 op4 cit41 p4 #cbh1 n4 #a4 ,footnote #cf3 ,sextus adds 1 8positively40 ,footnote #cg3 4 ,the only passage in our text where ,hippolytus uses the word in this sense4 ,he seems to have taken it from ,sextus' title 4 ,footnote #ch3 ,a play of words upon and 4 ,footnote #ci3 4 ,hippolytus inserts an unnecessary before the word4 ,see ,sextus1 p4 #cee4 ,footnote #dj3 1 gratia consuetudinis1 ,cr4 ,footnote #da3 ,does this refer to ,otho's encouragement by the astrologer ,ptolemy to rebel against ,galba8 ,see ,tacitus1 ,hist41 ,i1 #bb4 ,the sentence does not appear in ,sextus4 ,footnote #db3 ,sextus says #iigg years4 ,footnote #dc3 1 8arrive at concurrence with40 ,sextus answers the question in the negative4 ,footnote #dd3 ,here the quotations from ,sextus end4 ,footnote #de3 ' 8among the nations40 ,a curious expression in the mouth of a ,greek1 although natural to a ,jew4 ,footnote #df3 ,is this an allusion to trigonometry8 ,the rest of the sentence1 as will presently be seen1 refers to ,plato's ,timus4 ,cf4 also ,timus the ,locrian1 c4 #e4 ,footnote #dg3 4 ,an indication that ,hippolytus' knowledge of ,plato was not first-hand4 ,footnote #dh3 ,the passage which follows is from the ,timus1 ,,xii1 where ,plato describes how the ,world-maker set in motion two concentric circles revolving different ways1 the external called the ,same and ,like1 and the internal the ,other1 or ,different4 ,footnote #di3 ,this seems to be generally accepted as ,plato's meaning4 ,jowett says the three are the orbits of the ,sun1 ,venus and ,mercury1 the four those of the ,moon1 ,saturn1 ,mars and ,jupiter4 ,the ,wanderers are of course the planets4 ,footnote #ej3 i4 e41 swifter and slower4 ,footnote #ea3 4 ,footnote #eb3 ,perhaps the following extract from the pseudo-,timus the ,locrian1 now generally accepted as a summary of the second century1 may make this clearer4 ,after explaining that the cosmos and its parts are divided into 8the ,same0 and 8the ,different10 he says3 8,the first of these leads from without all that are within them1 along the general movement from ,east to ,west4 ,but the latter1 belonging to the ,different1 lead from within the parts that are carried along from ,west to ,east1 and are self-moved1 and they are whirled round and along1 as it may happen1 by the movement of the ,same which possesses in the ,cosmos a superior power4 ,now the movement of the ,different1 being divided according to a harmonical proportion1 takes the form of #g circles10 and he then goes on to describe the orbits of the planets4 ,footnote #ec3 ,lit41 8if one section be severed40 ,footnote #ed3 ,cf4 ,plato1 ,timus1 c4 #ab4 ,footnote #ee3 ,a palpable mistake4 ,as ,cruice points out1 if the ,earth's diameter is as said in the text1 its perimeter must be #bea1gfh stadia1 which is not far from the #beb1jjj stadia assigned to it by ,eratosthenes4 ,footnote #ef3 ,lacun in both these sentences4 ,footnote #eg3 ,the common ,greek name for the planet ,ares or ,mars 774 ,footnote #eh3 ,all these numbers are hopelessly corrupt in the text and the scribe varies the notation repeatedly4 ,i have given the figures as finally settled by ,cruice and his predecessors4 ,the ,shining ,one is the planet ,hermes or ,mercury 774 ,footnote #ei3 1 8depths02 rather height if we consider the orbits of the planets as concentric and fitting into one another like jugglers' caps or the skins of an onion4 ,footnote #fj3 4 ,cruice would read for on the strength of what ,pliny1 ,hist4 ,nat41 ,,ii1 #bj1 says about ,pythagoras having taught that the intervals between the planets' orbits were musical tones4 ,he seems to mean the gamut or chromatic scale as contrasted with the enharmonic4 ,footnote #fa3 ,see last note4 ,footnote #fb3 ,see note on p4 #ha infra as to what this doubling and tripling means4 ,footnote #fc3 4 ,footnote #fd3 1 superquarta1 ,cr41 #a 2 see ,liddell and ,scott1 quoting ,nicomachus ,gerasenus ,arithmeticus4 ,footnote #fe3 ,it is not easy to see from this confused statement whether it is the system of ,plato or ,archimedes at which ,hippolytus is aiming4 ,the one1 however1 that it most resembles is that of the neo-,pythagoreans1 of which the following table is given in ,m4 ,bigourdan's excellent work on ,l',astronomie3 ,evolution des ,ides et des ,mthodes1 ,paris #aiaa1 p4 #di3-- ,planets ,fixed stars ,interval in tones #a #a #a in thousands of #abf #fc #fc #ahi #abf #fc #fc #fc stadia ,absolute distances in thousands #j #abf #ahi #beb #dda #efg #fcj #fic #gef of stadia ,footnote #ff3 ,the object of all these figures is apparently to prove that those of ,archimedes are wrong and that the ,platonic theory--said1 one does not know with what truth1 to have been inherited from ,pythagoras1 viz41 that the intervals between the orbits of the different bodies of the cosmos are arranged like the notes on a musical scale--is to be preferred4 ,this was perhaps to be expected from a ,churchman as favouring the doctrine of creation by design4 ,it is difficult at first sight to see how the figures in the text bear out ,hippolytus' contention1 inasmuch as the distances here given of the seven planets 7including therein the ,sun and ,moon7 from the ,earth proceed in an irregular kind of arithmetical progression ranging from one to fifty-four1 the distance from the ,earth to the ,moon which ,hippolytus accepts from ,archimedes as correct being taken as unity4 ,thus1 let us call this unit of distance x1 and we have the table which follows3-- ,,table ,i 7of distances7 ,distance of ,earth 77 from #e1edd1acj stadia or x 8 0 8 #af1fcb1cij 0 #cx 8 0 8 #cc1bfd1ghj 0 #fx 8 0 8 #ee1dda1cjj 0 #ajx 8 0 8 #aje1cch1dgj 0 #aix 8 0 8 #adi1fia1eaj 0 #bgx 8 0 8 #bii1chc1jbj 0 #edx ,but let us take the figures given in the text for the intervals between the ,earth and the seven 8planets0 arranged in the same order1 and again taking the ,earth to ,moon distance as unity1 we have3-- ,,table ,,ii 7of intervals7 ,interval between and #e1eed1acj stadia or x 8 0 8 #aa1jhh1bfj 0 #bx 8 0 8 #af1fcb1cij 0 #cx 8 0 8 #bb1agf1ebj 0 #dx7#b7 8 0 8 #di1hig1agj 0 #ix7#c7 8 0 8 #dd1cec1jdj 0 #hx7#b7 8 0 8 #adi1fia1eaj 0 #bgx7#c7 ,this agrees almost entirely with the theory which ,m4 ,bigourdan in the work mentioned in the last note has worked out as the ,platonic theory of the distances of the different planets from the ,earth1 8the supposed centre of their movements0 7p4 #bbh74 ,thus3-- ,planets ,distances #a #b #c #d #h #i #bg which distances are1 in his own words1 8les termes enchevtrs de deux progressions gomtriques ayant respectivement pour raison #b et #c1 savoir #a1 #b1 #d1 #h--a1 #c1 #i1 #bg2 on voit que l'unit est1 comme chez ,pythagore1 la distance de la ,terre la ,lune40 ,this conclusion is amply borne out by ,hippolytus' figures1 which1 as given in ,table ,,ii above1 show a regular progression from #b and #c to #b and #c1 then to #b and #c1 which explains what our author means by increasing the ,earth to the ,moon distance1 4 ,the only discrepancy between this and ,m4 ,bigourdan's table is that he has transposed the distances between -- and -- respectively2 but as ,i do not know the details of the calculation on which he bases his figures1 ,i am unable to say whether the mistake is his or ,hippolytus'4 ,footnote #fg3 ,are we to conclude from this that these last calculations are those of ,claudius ,ptolemy1 the author of the ,almagest8 ,he has certainly not been mentioned before1 but his fame was so great that ,hippolytus may have been certain that the allusion would be understood by his audience4 ,ptolemy lived1 perhaps1 into the last quarter of the second century4 ,footnote #fh3 ,genesis vi4 #d4 ,the subject seems to have had irresistible fascination for ,christian converts of ,asiatic blood1 whether orthodox or heretic4 ,manes also wrote a book upon the ,giants1 cf4 ,kessler1 ,mani1 ,berlin1 #ahii1 pp4 #aia ff4 ,footnote #fi3 ,hippolytus seems to have been entirely ignorant that the calculations he derides were anything but mere guesswork4 ,they were not only singularly accurate considering the imperfection of the observations at the disposal of their author1 but have also been of the greatest use to science as laying the foundation of all future astronomy4 ,footnote #gj3 4 ,another pun on their measurements4 ,footnote #ga3 ,nothing definite is known of this ,colarbasus or his supposed astrological heresy4 ,the accounts given of him by ,irenus and ,epiphanius describe him as holding tenets identical with those of ,marcus4 ,hort1 following ,baur1 believes that he never existed1 and that his name is simply a ,greek corruption of ,qol arba1 8the ,voice of the ,four40 ,see ,d4,c4,b41 s4h4v4 ,footnote #gb3 4 ,the article is omitted2 but he must mean the students and not the study4 ,this is curious1 because ,mathematicus in the ,rome of ,hippolytus must have meant astrologer and nothing else1 and what follows has nothing to do with astrology4 ,rather is it what was called in the ,renaissance ,arithmomancy4 ,cruice refers us to ,athanasius ,kircher's ,arithmologia on the subject4 ,cornelius ,agrippa1 ,de vanitate et incertitudine ,scientiarum1 writes of it as 8,the ,pythagorean lot10 and it is described in ,gaspar ,peucer's ,de prcipuis ,divinationum generibus1 #afjd4 ,footnote #gc3 1 lit41 pebbles1 i4 e4 counters4 ,footnote #gd3 3 letters as the component parts or elements of words4 ,footnote #ge3 ,reading with the text for ,cruice's 4 ,footnote #gf3 ,in the text the ,kappa and ,tau are written at full length1 the other numbers in the usual ,greek notation1 a proof that the scribe was here writing from dictation and not copying ,,ms4 ,footnote #gg3 4 ,footnote #gh3 ,the name is spelt 4 ,footnote #gi3 ,so that the 8root0 may be either #g or #f according as you use the 8rule of #i0 or of #g4 ,a reductio ad absurdum4 ,footnote #hj3 1 8is even or complete40 ,footnote #ha3 ,i omit the ,rho1 which in the ,codex precedes the ,alpha4 ,cruice suggests it is put for 4 ,footnote #hb3 ,they do not1 but make #bf4 ,cruice adds an ,alpha between the #h and the #c3 but in any case the rule just enunciated is broken by the reckoning in of two #b's4 ,footnote #hc3 4 #a1 #aj #a1 #a 7omitted71 #bjj #b4 #a #a #b #d4 ,footnote #hd3 ,the ,homeric name for ,paris4 ,footnote #he3 as opposed to 1 a name transferred from one to another1 or family name4 ,footnote #hf3 ,not #h but #d4 #gj #g1 #d1 #djj #d1 #bjj #b1 #e 7with duplicate omitted7 #bb1 which divided by #i leaves #d1 or by #g1 only #a4 ,the next sentence and a similar remark at the last sentence but one of the chapter are probably by a commentator or scribe and have slipped into the text by accident4 ,oddly enough1 nothing is said as to what happens if the 8roots0 are equal1 as they seem to be in this case4 ,footnote #hg3 ,another mistake4 #a1 #bjj #b1 #cjj #c1 #e1 #ajj #a1 #gj #g1 #hj #h1 #aj #a 7with duplicates omitted7 #bh1 which divided by #i leaves #a1 or by #g1 #j #g4 ,footnote #hh3 4 ,quum vero quidam iterum decertant de numeris1 ,cr4 ,but the allusion is almost certainly to two charioteers or combatants meeting in successive contests4 ,half the divination and magic of the early centuries refers to the affairs of the circus1 and the text has nothing about de numeris4 ,footnote #hi3 ,lit41 inspection of the forehead 7or face71 or what ,lavater called physiognomy4 ,the word was known to ,ben ,jonson1 who uses it in his ,alchymist4 8,by a rule1 ,captain4 ,in metoposcopy1 which ,i do work by4 ,a certain star in the forehead which you see not10 etc4 ,footnote #ij3 4 ,footnote #ia3 ,i have not thought it worth while to set down the various readings suggested by the different editors and translators for these 8forms and qualities40 ,the whole of this chapter is taken from ,ptolemy's ,tetrabiblos1 and was corrupted by every copyist4 ,the common type suggested with eyebrows meeting over the nose is plainly ,alexandrian1 as we know from the portraits on mummy-cases in ,ptolemaic times4 ,footnote #ib3 4 ,the dictionaries give 8grave-digger10 which makes no sense4 ,footnote #ic3 1 8eyes black as if oiled40 ,not a bad description of the eyes of a certain type of ,levantine4 ,footnote #id3 ,the text has 1 which must refer to the eyes4 ,footnote #ie3 ,yet he twice calls them 1 or 8cheats40 ,footnote #if3 ,miller thinks this last characteristic interpolated4 ,footnote #ig3 ,reading for 1 8salt10 which seems impossible4 ,footnote #ih3 ,reading for 4 ,footnote #ii3 ,is any one born with grey hair8 ,footnote #ajj3 4 ,a similar phrase has just occurred under the same sign3 a proof of the utter corruption of the text4 ,footnote #aja3 in codex4 ,probably a mistake for 1 8useful to the community40 ,footnote #ajb3 ' 2 probably a sarcasm4 ,footnote #ajc3 ,it is hardly necessary to point out the futility of this astrology1 its base being the theory that the earth is the centre of the universe4 ,nearly all the characteristics given above have1 however1 less to do with the stars than with those supposed to distinguish the different animals named4 ,this is really sympathetic magic1 or what was later called 8the signatures of things40 ,footnote #ajd3 ,a lacuna in the text here extending to the opening words of the next chapter4 ,footnote #aje3 ,richard ,ganschinietz1 in a study on ,hippolytus' ,capitel gegen die ,magier appearing in ,gebhardt's and ,harnack's ,texte und ,untersuchungen1 dritte ,reihe ,bd4 #i1 ,leipzig1 #aiac1 says it is not doubtful that ,hippolytus took this chapter from ,celsus' book 1 which he discovers in ,origen's work against the last-named author4 ,he assumes that ,lucian of ,samosata in his borrowed from the same source4 ,footnote #ajf3 1 a demonibus1 ,cr4 ,but the word is hardly ever used in classic or ,n4,t4 ,greek for a devil or evil spirit1 generally called 4 here and elsewhere in this chapter plainly means a god of lesser rank or spirit4 ,cf4 ,plutarch de ,is4 et ,os41 cc4 #be-cj4 ,footnote #ajg3 1 the magician's assistant necessary in all operations requiring confederacy or hypnotism4 ,footnote #ajh3 ,for the composition of this see ,plutarch1 op4 cit41 c4 #ha4 ,footnote #aji3 4 ,often used for the women's chamber or gynaeceum4 ,footnote #aaj3 ,clearly the ,egyptian sun-god ,ra or ,r1 the ,phi in front being the ,coptic definite article4 ,it is a curious instance of the undying nature of any superstition that in the magical ceremonies of the extant ,parisian sect of ,vintrasists1 ,ammon-,ra1 the ,theban form of this god1 is invoked apparently with some idea that he is a devil4 ,see ,jules ,bois' ,le ,satanisme et la ,magie1 ,paris1 #ahie4 ,footnote #aaa3 1 sulphate of iron1 which1 mixed with tincture or decoction of nut-galls1 makes writing ink4 ,our own word copperas is an exact translation4 ,footnote #aab3 4 ,a broad flat pan used for sacrificial purposes4 ,footnote #aac3 ,there is some muddle here1 probably due to ,hippolytus not having any practical acquaintance with the tricks described4 ,the smoke of nut-galls would hardly make the writing visible4 ,on the other hand1 letters written in milk will turn brown if exposed to the fire without the application of any ash4 ,footnote #aad3 ,a sauce made of brine and small fish4 ,footnote #aae3 ,see the roughly-drawn vignettes usual in magic papyri1 e4 g4 ,parthey1 ,zwei griechische ,zauberpapyri1 ,berlin1 #ahff1 p4 #aee2 ,karl ,wessely1 ,griechische ,zauberpapyri von ,paris und ,london1 ,vienna1 #ahhh1 p4 #aah4 ,footnote #aaf3 4 ,one of ,hippolytus' puns4 ,footnote #aag3 ,hebrew was used in these ceremonies1 because they were largely in the hands of the ,jews4 ,see ,forerunners and ,rivals of ,christianity1 ,,ii1 pp4 #cc1 #cd1 for references4 ,footnote #aah3 4 ,particularly appropriate to the striking of a metal disc4 ,footnote #aai3 ,the book of course was a long roll of parchment1 the inner coils of which could be drawn out as described4 ,footnote #abj3 4 ,cruice translates fossil salts4 ,does he mean rock-salt8 ,footnote #aba3 4 ,either indigo dye or pepper4 ,cayenne pepper put in the flame might have a startling effect on the audience4 ,footnote #abb3 ,where8 ,footnote #abc3 ,said to be an astringent earth made from rock-alum1 and containing both alum and vitriol4 ,known to ,hippocrates4 ,footnote #abd3 ,red lead or vermilion8 ,the idea seems to be to frighten the dupe by the supposed prodigy of a hen laying eggs which have red or black inside them instead of white4 ,footnote #abe3 ,pliny1 ,nat4 ,hist41 ,,viii1 c4 #ge1 says the sheep is compelled when it feeds to turn away from the sun by reason of the weakness of its head4 ,this is probably the story which ,hippolytus or the author has exaggerated4 ,something is omitted from the text4 ,footnote #abf3 ,seal or porpoise oil8 ,footnote #abg3 ,hymns like these are to be found in the two collections of magic papyri quoted in n4 on p4 #ic supra4 ,footnote #abh3 ,he tells us how this trick is performed on p4 #ajj infra4 ,lecanomancy or divination by the bowl was generally performed by means of a hypnotized boy1 as described in ,lane's ,modern ,egyptians4 ,this1 however1 is a more elaborate process dependent on fraud4 ,footnote #abi3 ,reading for 4 ,it was common in ,egypt1 and saltpetre would not have the same effect1 which seems to depend on the expulsion of carbonic acid4 ,footnote #acj3 4 ,cruice suggests 1 a mixture of wax and pitch1 which hardly seems indicated4 ,storax is the ointment recommended by eighteenth-century conjurers4 ,water is all that is needful4 ,footnote #aca3 4 ,presumably fish-glue4 ,macmahon suggests isinglass4 ,the salamander1 the use of which is to be sought in sympathetic magic1 was no doubt calcined and used in powder4 1 8millipede0 and 1 8hart's tongue fern0 are the alternative readings suggested4 ,fern-oil is said to be good for burns4 ,footnote #acb3 ,probably chalk or gypsum4 ,footnote #acc3 4 here evidently means any sort of nut-shell4 ,but how can it be 8self-flowing08 ,miller's suggested makes no better sense4 ,footnote #acd3 ,the lion-headed figure of the ,mithraic worship is shown thus setting light to an altar in ,cumont's ,textes et ,monuments de ,mithra1 ,,ii1 p4 #aif1 fig4 #bb4 ,a similar figure with an opening at the back of the head to admit the 8wind-pipe0 described in the text shows how this was effected4 ,see the same author's ,les ,mystres de ,mithra1 ,brussels1 #aiac1 p4 #bce1 figs4 #bf1 #bg4 ,footnote #ace3 ,the solution of alum would be effective without any other ingredients4 ,footnote #acf3 ,that is1 not by guesswork4 ,another pun4 ,footnote #acg3 ,the letter was of course in the form of a writing-tablet bound about with silk or cord1 to which the seal was attached4 ,footnote #ach3 ,this would make something like plaster of ,paris4 ,footnote #aci3 ,this book or the former one4 ,lucian describes the same process in his ,alexander1 which he dedicates to ,celsus2 v4 n4 on p4 #ib supra4 ,footnote #adj3 1 8taking them as starting-points40 ,footnote #ada3 ,cruice suggests that this sentence has either got out of place or is an addition by an annotator4 ,probably an afterthought of ,hippolytus'4 ,footnote #adb3 ,see n4 on p4 #ig supra4 ,footnote #adc3 4 ,a dark-blue substance which some think steel1 others lapis lazuli4 ,footnote #add3 1 8playfellows40 ,here1 as elsewhere in the text1 accomplices or confederates4 ,footnote #ade3 ,several words missing here1 perhaps by intention4 ,it would be interesting to know if the 8drug0 was any preparation of phosphorus4 ,footnote #adf3 ,should be ,baubo1 a synonym of ,hecate in the hymn to that goddess published by ,miller1 ,mlanges de ,litt4 ,grecque1 ,paris1 #ahfh1 pp4 #ddb ff4 ,footnote #adg3 ,most of the epithets and names here used are to be found in the hymn quoted in the last note4 ,the goddess is there identified not only with ,artemis and ,persephone1 but with the ,sumerian ,eris-ki-gal1 lady of hell4 ,footnote #adh3 ,a sort of magic lantern8 1 which ,i have translated mirror1 might be a lens4 ,one is said to have been found in ,assyria4 ,footnote #adi3 4 ,better1 perhaps1 4 ,footnote #aej3 ,full moon1 or half1 or quarter1 as the case may be4 ,footnote #aea3 ,schneidewin seems to be right in suggesting a lacuna here4 ,footnote #aeb3 4 ,schneidewin suggests unreasonably4 ,many alabaster jars are nearly transparent4 ,footnote #aec3 ,cf4 ,aristotle1 ,de ,hist4 ,animal41 ,v1 #aj1 #b4 ,said to be ,coryphna hippurus4 ,footnote #aed3 ,the hiatus leaves us in doubt how this operated4 ,perhaps it liberated free ammonia4 ,footnote #aee3 ,reading instead of1 with ,cruice1 1 8filled with clay40 ,footnote #aef3 1 8unapparent40 ,footnote #aeg3 4 ,an admission that this chapter was an afterthought4 ,footnote #aeh3 1 1 ut patet1 ,cr4 ,footnote #aei3 4 ,it does not mean 8theologians0 in our sense1 but narrator of stories about the gods4 ,orpheus is always considered a 4 ,footnote #afj3 4 ,not1 as ,cruice translates1 quale1 which would be better expressed by the of ,aristotle4 ,footnote #afa3 4 ,footnote #afb3 ,it is fairly certain that ,hippolytus in this 8,recapitulation0 must here be summarizing the missing ,books ,,ii and ,,iii4 ,he has said nothing in any part of the work that has come down to us about the ,persian theology1 and in ,book ,i he calls ,zaratas or ,zoroaster a ,chaldan and not a ,persian4 ,footnote #afc3 are supplied by ,schneidewin in the place of three words rubbed out4 ,footnote #afd3 ,reading with ,schneidewin for and for 4 ,footnote #afe3 ,by indivisible comparison 77 he seems to imply that these numbers cannot be divided except by #a4 ,hence ,cruice would omit #i as being divisible by #c4 ,perhaps he means 8like indivisibility40 ,footnote #aff3 ,cruice suggests that this was an astronomical instrument and quotes ,cl4 ,ptolemy1 ,harmon41 ,i1 #b1 in support4 ,footnote #afg3 ,why should the cosmos be masculo-feminine8 ,the ,valentinians said the same thing about their ,sophia1 who was1 as ,i have said elsewhere 7,journal of the ,royal ,asiatic ,society1 ,oct4 #aiag71 a personification of the ,earth4 ,the idea seems to go back to ,sumerian times4 ,cf4 ,forerunners1 ,,ii1 #de1 n4 #a1 and ,mr4 ,s4 ,langdon1 ,tammuz and ,ishtar1 ,oxford1 #aiad1 pp4 #g1 #dc and #aae4 ,footnote #afh3 ,the worshippers of the ,greek ,isis declared ,isis to be the earth and ,osiris water4 ,see ,forerunners1 ,i1 #gc1 for references4 ,if ,hippolytus is here recapitulating ,books ,,ii and ,,iii1 it is probable that the lacuna was occupied with some reference to the ,alexandrian deities and their connection with the arithmetical speculations of the ,neo-,pythagoreans4 ,could this be substantiated1 we should not need to look further for the origin of the ,simonian and ,valentinian heresies4 ,footnote #afi3 1 supputata et diversa1 ,cr4 ,the process seems to be that called earlier 7p4 #he supra7 the rule of #i4 ,footnote #agj3 #cfa #i #dj #a2 #fje #i #fg #b4 ,footnote #aga3 1 lit41 8unyoked40 ,footnote #agb3 here appears in the text apparently as an alternative reading4 ,cruice suggests 8with an ennead deducted40 ,footnote #agc3 ,meaning that some reckon the numerical value of all the letters in a name1 others that of the vowels only4 ,footnote #agd3 ,what follows has nothing to do with divination1 but treats of the celestial map as a symbolical representation of the ,christian scheme of salvation4 ,hippolytus condemns the notion as a 8heresy10 but if so1 its place ought to be in ,book ,v4 ,it is doubtful from what author or teacher he derived his account of it2 but all the quotations from ,aratus' ,phnomena which he gives are to be found in ,cicero1 ,de ,natura ,deorum1 #da1 where they make1 as they do not here1 a connected story4 ,footnote #age3 ,one of the passages favouring the conjecture that the book was originally in the form of lectures4 ,footnote #agf3 1 legentibus1 ,cr4 ,it may just as easily mean 8those who come across this40 ,footnote #agg3 8,catasterisms0 was the technical term for these transfers1 of which the ,coma ,berenices is the best-known example4 ,cf4 ,bouch-,leclercq1 op4 cit41 p4 #bc4 ,footnote #agh3 ,the long-eared owl 7strix otus74 ,according to lian it had a reputation for stupidity1 and was therefore a type of the easy dupe1 ,athenus1 ,deipnosophist1 ,,ix1 #dd1 #de1 tells a similar story to that in the text about the bustard4 ,footnote #agi3 ,reading for or 4 ,footnote #ahj3 1 volventes1 ,cr4 ,an attempt to pun on 1 the ,pole4 ,footnote #aha3 ,job i4 #g4 ,the ,book of ,job according to some writers comes from an ,essene school1 which may give us some clue to the origin of these ideas4 ,the ,enochian literature to which the same tendency is assigned is full of speculations about the heavenly bodies4 ,see ,forerunners1 ,i1 p4 #aei1 for references4 ,footnote #ahb3 4 ,aratus calls this constellation 1 ,cicero ,engonasis1 ,ovid ,genunixus1 ,vitruvius1 ,manilius and ,j4 ,firmicus ,maternus1 ,ingeniculus4 ,footnote #ahc3 ,a perversion of the 8it shall bruise thy head and thou shall bruise his heel10 of ,genesis iii4 #ae4 ,footnote #ahd3 ,from his attitude the ,kneeler resembles the figure of ,atlas supporting the world1 who as ,omophorus plays a great part in ,manichan mythology4 ,cumont derives this from a ,babylonian original1 for which and his connection with ,mithraic cosmogony see his ,recherches sur le ,manichisme1 ,brussels1 #aijh1 ,i1 p4 #gj1 figs4 #a and #b4 ,the constellation is now known as ,hercules4 ,footnote #ahe3 ,hippolytus here evidently quotes not from ,aratus1 but from some unnamed ,gnostic or heretic writer1 whom ,cruice thinks must have been a ,jew4 ,yet he was plainly a ,christian1 as appears from his remarks about the 8,second ,creation40 ,an ,ebionite writer might have preserved many ,essene superstitions4 ,footnote #ahf3 ,cruice1 following ,roeper1 says these words have slipped in from an earlier page4 ,footnote #ahg3 4 ,the 8,ophiuchus huge0 of ,milton or ,anguitenens4 ,footnote #ahh3 4 ,so ,aratus and ,apollonius ,rhodius4 ,said to be so called from its perpetually revolving4 ,cruice remarks on this sentence that it does not seem to have been written by a ,greek1 and quotes ,epiphanius as to the addiction of the ,pharisees to astrology4 ,but see last note but one4 ,footnote #ahi3 4 ,a pun quite in ,hippolytus' manner4 ,footnote #aij3 444 4 ,cruice and ,macmahon alike translate this 8towards which10 but ,aratus clearly means 8steer by0 both here and earlier4 ,footnote #aia3 ,herodotus ,i1 #a4 ,he does not say1 however1 that the ,greeks were ,phnicians4 ,footnote #aib3 ,rather the conceiver1 from 1 to conceive4 is used of the mother by ,aristotle1 ,de ,gen4 ,animal41 #c1 #e1 #f4 ,footnote #aic3 4 ,footnote #aid3 ,reading for ,cruice's 4 ,the text is said to have 4 ,footnote #aie3 1 elementa1 ,cr4 ,but ,i think the allusion is to the story they contain for those who can read them4 ,footnote #aif3 ,the ,swan4 ,footnote #aig3 4 ,footnote #aih3 ,if ,hippolytus' words are here correctly transcribed1 the 8heretic0 quoted seems to have two inconsistent ideas about the stars4 ,one is that the constellations are types or allegories of what takes place in man's soul2 the other1 that they are the patterns after which the creatures of this world were made4 ,this last is ,mithraic rather than ,christian4 ,footnote #aii3 1 ab horum cogitationibus1 ,cr4 ,footnote #bjj3 4 ,the word generally used in a sermon4 ,footnote #bja3 ,this also reads like a peroration4 ,footnote #bjb3 ,in this chapter ,hippolytus for the first time sets himself seriously to prove the thesis which he has before asserted1 i4 e41 that all the ,gnostic systems are derived from the teachings of the ,greek philosophers4 ,his mode of doing so is to compare the elaborate systems of ,aeons or emanations of deity imagined by heresiarchs like ,simon ,magus and ,valentinus to the views attributed by him to ,pythagoras which make all nature to spring from one indivisible point4 ,whether ,pythagoras ever held such views may be doubted and we have no means of checking ,hippolytus' always loose statements on this point2 but something like them appears in the ,theaetetus of ,plato where arithmetic and geometry seem to be connected by talk about oblong as well as square numbers and the construction of solids from them4 ,if we imagine with the ,greeks 7see n4 on p4 #cg supra7 that numbers are not abstract things1 but actual portions of space1 there is indeed a strong likeness between the ideas of the later ,platonists as to the construction of the world by means of numbers and those attributed to the ,gnostic teachers as to its emanation from ,god4 ,whether these last really held the views thus attributed to them is another matter4 ,cf4 ,forerunners1 ,,ii1 pp4 #ii1 #ajj4 ,footnote #bjc3 seems to be repeated needlessly4 ,footnote #bjd3 1 8flowing out40 ,footnote #bje3 4 ,surely it has two limits--a point at each end4 ,footnote #bjf3 4 ,in the next sentence he uses the proper word 4 ,footnote #bjg3 ,this is1 ,i suppose1 quoted from the attributed to ,simon1 as he speaks afterwards 7,,ii1 p4 #i infra7 of the small becoming great1 8as it is written in the ,apophasis1 if it 444 come into being from the indivisible point4 ,but the great will be in the boundless on10 etc4 ,footnote #bjh3 ,what follows from this point down to the end of the paragraph is an almost verbatim transcript of the passage in ,book ,i 7pp4 #cg ff4 supra71 where it is given as the teaching of ,pythagoras4 ,the only substantial differences are3 that hypostasis is written for hypothesis in the second sentence of the passage2 the ,tetractys is no longer said to be the 8source0 of eternal nature2 and the #aa1 #ab1 etc41 are now said to take1 and not 8share0 their beginning from the #aj4 ,footnote #bji3 1 suis dogmatibus fundamentum posuerunt1 ,cr4 ,footnote #baj3 4 ,cruice translates this by spiritum1 and is followed by ,macmahon4 ,i think1 however1 he means the breath1 it being the idea of the ancients that the arteries were air-vessels4 ,footnote #baa3 4 ,footnote #bab3 4 ,footnote #bac3 4 ,footnote #bad3 ,it is at any rate plain from this that the missing ,books ,,ii and ,,iii at one time existed4 ,footnote #bae3 ,these words appear in the ,,ms4 at the foot of this ,book4 ,,book ,v ,,the ,,ophite ,,heresies ,sidenote3 p4 #acg4 #a4 ,these are the contents of the #eth 7book7 of the ,refutation of all ,heresies4 #b4 ,what the ,naassenes say who call themselves ,gnostics1 and that they profess those opinions which the philosophers of the ,greeks and the transmitters of the ,mysteries first laid down1 starting wherefrom they have constructed heresies4 #c4 ,and what things the ,perat imagine1 and that their doctrine is not framed from the ,holy ,scriptures but from the astrological 7art74 #d4 ,what is the system according to the ,sithians1 and that they have patched together their doctrine by plagiarizing from those wise men according to the ,greeks1 7to wit7 ,musus and ,linus and ,orpheus4 #e4 ,what ,justinus imagined and that his doctrine is not framed from the ,holy ,scriptures1 but from the marvellous tales of ,herodotus the historiographer4 #a4 ,naassenes4#a ,sidenote3 p4 #ach4 #f4 ,i consider that the tenets concerning the ,divine and the fashioning of the cosmos 7held by7 all those who are deemed philosophers by ,greeks and ,barbarians have been very painfully set forth in the four books before this4 ,whose curious arts ,i have not neglected1 so that ,i have undertaken for the readers no chance labour1 exhorting many to love of learning and certainty of knowledge about the truth4 ,now therefore there remains to hasten on to the refutation of the heresies1 with which intent#b also we have set forth the things aforesaid4 ,from which philosophers the heresiarchs have taken hints in common#c and patching like cobblers the mistakes of the ancients on to their own thoughts1 have offered them as new to those they can deceive1 as we shall prove in 7the books7 which follow4 ,for the rest1 it is time to approach the subjects laid down before1 but to begin with those who have dared to sing the praises of the ,serpent1 who is in fact the cause of the error1 through certain systems invented by his action4 ,therefore ,sidenote3 p4 #aci4 the priests and chiefs of the doctrine were the first who were called ,naassenes1 being thus named in the ,hebrew tongue3 for the ,serpent is called ,naas4#d ,afterwards they called themselves ,gnostics alleging that they alone knew the depths4#e ,separating themselves from which persons1 many men have made the heresy1 which is really one1 a much divided affair1 describing the same things according to varying opinions1 as this discourse will argue as it proceeds4 ,these men worship as the beginning of all things1 according to their own statement1 a ,man and a ,son of ,man4 ,but this ,man is masculo-feminine#f and is called by them ,adamas2#g and hymns to him are many and various4 ,and ,sidenote3 p4 #adj4 the hymns1 to cut it short1 are repeated by them somehow like this3-- 8,from thee a father1 and through thee a mother1 the two deathless names1 parents of ,aeons1 ,o thou citizen of heaven1 ,man of great name60#h ,but they divide him like ,geryon into three parts4 ,for there is of him1 they say1 the intellectual 7part71 the psychic and the earthly2 and they consider that the knowledge of him is the beginning of the capacity to know ,god1 speaking thus3 8,the beginning of perfection is the knowledge of man1 but the knowledge of ,god is completed perfection40 ,but all these things1 he says1 the intellectual1 and the psychic and the earthly1 proceeded and came down together into one man1 ,jesus who was born of ,mary2#i and there spoke together1 he says1 in the same way1 these three men each of them from his own substance to his own4 ,for there are three kinds of universals#aj according to them 7to wit7 the angelic1#aa the psychic and the earthly2 and three churches1 the angelic1 the psychic and the earthly2 but their names are3 ,chosen1 ,called1 ,captive4#ab ,sidenote3 p4 #ada4 #g4 ,these are the heads of the very many discourses which they say ,james the brother of the ,lord handed down to ,mariamne4#ac ,so then1 that the impious may no longer speak falsely either of ,mariamne1 or of ,james1 or of his ,saviour1 we will come to the ,mysteries1 whence comes their fable1 both the ,barbarian and the ,greek1 and we shall see how these men collecting together the hidden and ineffable mysteries of the nations#ad and speaking falsely of ,christ1 lead astray those who have not seen the ,gentiles' secret rites4 ,for since the ,man ,adamas is their foundation1 and they say there has been written of him 8,who shall declare his ,sidenote3 p4 #adb4 generation80#ae learn ye how1 taking from the nations in turn the undiscoverable and distinguished#af generation of the ,man1 they apply this to ,christ4 8,for earth1 say the ,greeks1 was the first to give forth man1 thus bearing a goodly gift4 ,for she wished to be the mother not of plants without feeling and wild beasts without sense1 but of a gentle and ,god-loving animal4 ,but hard it is1 he says1 to discover whether ,alalcomeneus of the ,boeotians came forth upon the ,sidenote3 p4 #adc4 ,cephisian shore as the first of men1 or whether 7the first men7 were the ,idan ,curetes1 a divine race1 or the ,phrygian ,corybantes whom the ,sun saw first shooting up like trees1 or whether ,arcadia brought forth ,pelasgus earlier than the ,moon1 or ,eleusis ,diaulus dweller in the ,rarian field1 or ,lemnos gave birth to ,cabirus1 fair child of ineffable orgies1 or ,pallene to ,alcyon1 eldest of the ,giants4 ,but the ,libyans say ,iarbas the first-born crept forth from the parched field to pluck ,zeus' sweet acorn4 ,so also1 he says that the ,nile of the ,egyptians1 making fat the mud which unto this day begets life1 gave forth living bodies made flesh with moist heat40#ag ,but the ,assyrians say that fish-eating#ah ,oannes 7the first man7 was born among them and the ,chaldans 7say the same thing about7 ,adam2 and they assert that he was the man whom the earth brought forth alone1 and that he lay breathless1 motionless 7and7 unmoved like unto a statue being the image of him on high who is praised in song as the man ,adamas2 but that he was produced by many ,sidenote3 p4 #add4 powers about whom in turn there is much talk4#ai ,in order then that the ,great ,man#bj on high1 from whom1 as they say1 8every fatherhood#ba named on earth and in the heavens0 is framed1 might be completely held fast1 there was given to him also a soul1 so that through the soul he might suffer1 and that the enslaved 8image of the great and most beautiful and ,perfect ,man0--for thus they call him--might be punished4#bb ,wherefore again they ask what is the soul and of what kind is its nature that coming to the man and moving#bc him it should enslave and punish the image of the ,perfect ,man4 ,but they ask this1 not from the ,scriptures1 but from the mystic rites4 ,and they say that the soul is very hard to find and to comprehend1 since it does not stay in the same shape or form1 nor is it always in one and the same state1 so that one might describe it by a type or comprehend it in substance4#bd ,but these various changes of the soul they hold to be set down in the ,gospel inscribed to the ,egyptians4 ,they doubt then1 as do all other men of the nations1 whether the soul is from the pre-existent1 or from the self-begotten1 ,sidenote3 p4 #ade4 or from the poured-forth ,chaos4#be ,and first they betake themselves to the mysteries of the ,assyrians#bf to understand the triple division of the ,man2 for the ,assyrians were the first to think the soul tripartite and yet one4 ,for every nature1 they say1 longs for the soul1 but each in a different way4 ,for soul is the cause of all things that are1 and all things which are nourished and increase1 he says1 require soul4 ,for nothing like nurture or increase1 he says1 can occur unless soul be present4 ,and even the stones1 he says1 are animated1#bg for they have the power of increase1 and no increase can come without nourishment4 ,for by addition increase the things which increase and the addition is the nourishment of that which is nourished4#bh ,therefore every nature he says1 of things in heaven1 and on earth1 and below the earth1 longs for a soul4 ,but the ,assyrians call such a thing#bi ,adonis or ,endymion or 7,attis72 and when it is invoked as ,adonis ,aphrodite loves and longs after the soul of such name4 ,and ,aphrodite is generation#cj according to them4 ,but when ,persephone or ,core loves ,adonis#ca there is a certain mortal soul separated from ,aphrodite ,sidenote3 p4 #adf4 7that is from generation74#cb ,and if ,selene should come to desire of ,endymion#cc and to love of his beauty1 the nature of the sublime ones1 he says1 also requires soul4 ,but if1 he says1 the ,mother of the ,gods castrate ,attis1#cd and she holds this loved one1 the blessed nature of the hypercosmic and eternal ones on high recalls to her1 he says1 the masculine power of the soul4#ce ,for1 says he1 the ,man is masculo-feminine4 ,according to this argument of theirs1 then1 the so-called#cf intercourse of woman with man is by 7the teaching of7 their school shown to be an utterly wicked and defiling thing4 ,for ,attis is castrated1 he says1 that is1 he has changed over from the earthly parts of the lower creation to the eternal substance on high1 where1 he says1 there is neither male nor female1#cg but a new creature1#ch a new ,man1 who is masculo-feminine4 ,what they mean by 8on high0 ,i will show in its appropriate place when ,i come to it4 ,but they say it bears witness to what they say that ,rhea is not simply one 7goddess7 but1 so to speak1 the ,sidenote3 p4 #adg4 whole creature4#ci ,and this they say is made quite clear by the saying3--8,for the invisible things of ,him from the creation of the world are clearly seen1 being understood by the things that are made by ,him1 in truth1 ,his eternal power and godhead1 so that they are without excuse4 ,since when they knew ,him as ,god1 they glorified ,him not as ,god1 neither were thankful1 but foolishness deceived their hearts4 ,for thinking themselves wise1 they became fools1 and changed the glory of the incorruptible ,god into the likenesses of an image of corruptible man and of birds and of fourfooted and creeping things4 ,wherefore ,god gave them up to passions of dishonour4 ,for even their women changed their natural use to that which is against nature40#dj ,and what the natural use is according to them1 we shall see later4 8,likewise1 also the males leaving the natural use of the female burned in their lust one toward another males among males working unseemliness40#da ,but unseemliness is according to them the first and blessed and unformed substance which is the cause of all the forms of ,sidenote3 p4 #adh4 things which are formed4 8,and receiving in themselves the recompense of their error which is meet40#db ,for in these words1 which ,paul has spoken1 they say is comprised their whole secret and the ineffable mystery of the blessed pleasure4 ,for the promise of baptism#dc is not anything else according to them than the leading to unfading pleasure him who is baptized according to them in living water and anointed with silent#dd ointment4 ,and they say that not only do the mysteries of the ,assyrians bear witness to their saying1 but also those of the ,phrygians concerning the blessed nature1 hitherto hidden and yet at the same time displayed1 of those who were and are and shall be1 which1 he says1 is the kingdom of the heavens sought for within man4#de ,concerning which nature they have explicitly made tradition in the ,gospel inscribed according to ,thomas1#df saying thus3 8,whoso seeks me shall find me in children from seven years 7upwards74 ,for there in the fourteenth year ,i who am hidden ,sidenote3 p4 #adi4 am made manifest40 ,this1 however1 is the saying not of ,christ but of ,hippocrates1 who says3 8,at seven years old1 a boy is half a father40 ,whence they who place the primordial nature of the universals in the primordial seed having heard the ,hippocratian 7adage7 that a boy of seven years old is half a father1 say that in fourteen years according to ,thomas it will be manifest4 ,this is their ineffable and mystical saying4#dg ,they say then that the ,egyptians1 who are admitted to be the most ancient of all men after the ,phrygians and the first at once to impart to all men the initiations and secret rites#dh of the gods1 and to have proclaimed forms and activities1 have the holy and august and for those who are not initiated unutterable mysteries of ,isis4 ,and these are nothing else than the pudendum of ,osiris which was snatched away and sought for by her of the seven stoles and black ,sidenote3 p4 #aej4 garments4#di ,but they say ,osiris is water4 ,and the seven-stoled nature which has about it and is equipped with seven ethereal stoles--for thus they allegorically call the wandering stars--is like mutable generation#ej and shows that the creation is transformed by the ,ineffable and ,unportrayable#ea and ,incomprehensible and ,formless ,one4 ,and this is what is said in the ,scripture3 8,the just shall fall seven times and rise again40#eb ,for these falls1 he says1 are the turnings about of the stars when moved by him who moves all things4 ,they say1 then1 about the substance of the seed which is the cause of all things that are1 that it belongs to none of these but begets and creates all things that are1 speaking thus3 8,i become what ,i wish1 and ,i am what ,i am2 wherefore ,i say that it is the immoveable that moves all things4 ,for it remains what it is1 creating all things and nothing comes into being from begotten things40#ec ,he says that this alone is good and that it is of this that the ,saviour spoke when he said3 8,why callest thou me good8 ,there is one good1 my ,father who is in the heavens1 ,who makes the sun to rise upon the just and the unjust1 and ,sidenote3 p4 #aea4 rains upon the holy and the sinners40#ed ,and who are the holy upon whom ,he rains and who the sinful we shall see with other things later on4 ,and this is the great secret and the unknowable mystery concealed and revealed by the ,egyptians4 ,for ,osiris1 he says1 is in the temple in front of ,isis1 whose pudendum stands exposed looking upwards from below1 and wearing as a crown all its fruits of begotten things4#ee ,and they say not only does such a thing stand in the most holy temples1 but is made known to all like a light not set under a bushel but placed on a candlestick making ,sidenote3 p4 #aeb4 its announcement on the housetops in all the streets and highways and near all dwellings being set before them as some limit and term4#ef ,for they call this the bringer of luck1 not knowing what they say4 ,and this mystery the ,greeks who have taken it over from the ,egyptians keep unto this day4 ,for we see1 he says1 the 7images7 of ,hermes in such a form honoured among them4 ,and they say that they especially honour ,cyllenius the ,eloquent4 ,for ,hermes is the ,word who1 being the interpreter and fashioner#eg of what has been1 is1 and will be1 stands honoured among them carved into some such form which is the pudendum of a man straining from the things below to those on high4 ,and that this--that is1 such a ,hermes--is1 he says1 a leader of souls and a sender forth of them1 and a cause of souls1 did not escape the poets of the nations who speak thus3-- 8,cyllenian ,hermes called forth the souls ,of the suitors40-- 7,homer1 ,odyssey1 ,,xxiv1 #a47 ,sidenote3 p4 #aec4 ,not of the suitors of ,penelope1 he says1 ,o unhappy ones1 but of those awakened from sleep and recalled to consciousness 8,from such honour and from such enduring bliss40-- 7,empedocles1 #cee1 ,strz47 that is1 from the blessed ,man on high or from the arch-man ,adamas1 as they think1 they have been brought down here into the form of clay that they may be made slaves to the fashioner of this creation1 ,jaldabaoth1 a fiery god1 a fourth number4#eh ,for thus they call the demiurge and father of the world of form4 8,but he holds in his hands the rod ,fair and golden1 wherewith he lulls to sleep the eyes of men1 ,whomso he will1 while others he awakens from sleep40-- 7,odyssey1 ,,xxiv1 #c ff47 ,this1 he says1 is he who has authority over life and death of whom he says it is written3 8,thou shalt rule them with a rod of iron40#ei ,but the poet wishing to adorn the incomprehensible ,sidenote3 p4 #aed4 7part7#fj of the blessed nature of the ,word1 makes his rod not iron but golden4 ,and he charms to sleep the eyes of the dead1 he says1 and again awakens those sleepers who are stirred out of sleep and become suitors4 ,of these1 he says1 the ,scripture spoke3 8,awake thou that sleepest1 and arise and ,christ shall shine upon thee40#fa ,this is the ,christ1 he says1 who in all begotten things is the ,son of ,man1 impressed 7with the image7 by the ,logos of whom no image can be made4#fb ,this1 he says1 is the great and unspeakable mystery of the ,eleusinians 8,hye ,cye0#fc seeing that all things are set under him1 and this is the saying3 8,their sound went forth into all the earth10#fd just as 8,hermes waved the rod and they followed gibbering40-- 7,homer1 ,odyssey1 ,,xxiv1 #e-g47 still meaning the souls as the poet shows1 saying figuratively3-- 8,and even as bats flit gibbering in the secret recesses ,of a wondrous cave when one has fallen down out of the rock ,from the cluster44440-- 7,ibid41 ,,xxiv1 #i seq47 ,sidenote3 p4 #aee4 ,out of the rock1 he says1 is said of ,adamas4 ,this1 he says1 is ,adamas1 8the corner-stone which has become the head of the corner40#fe ,for in the head is the impressed brain of the substance from which every fatherhood is impressed4#ff 8,which ,adamas10 he says1 8,i place at the foundation of ,zion40#fg ,allegorically1 he says1 he means the image of the ,man4 ,but that ,adamas is placed within the teeth1 as ,homer says1 8the hedge of teeth10#fh that is1 the wall and stockade within which is the inner man1 who has fallen from ,adamas the arch-man#fi on high who is 7the rock7 8cut without cutting hands0#gj and brought down into the image of oblivion1#ga the earthly and clayey4 ,and he says that the souls follow him1 the ,word1 gibbering4 ,even so the souls gibbered as they fared together1 ,but he went before1 that is1 he led them1 8,gracious ,hermes led them adown the dark ways40-- 7,odyssey1 ,,xxiv1 #i ff47 ,sidenote3 p4 #aef4 that is1 he says1 into eternal countries remote from all evil4 ,for whence1 says he1 did they come8 8,by ,ocean's flood they came and the ,leucadian cliff ,and by the ,sun's gates and the land of dreams40-- 7,odyssey1 ubi cit47 ,this he says is ,ocean1 8source of gods and source of men0#gb ever ebbing and flowing now forth and now back4 ,but when he says ,ocean flows forth there is birth of men1 but when back to the wall and stockade and the ,leucadian rock there is birth of gods4 ,this he says is that which is written3 8,i have said ye are all gods and sons of the ,highest2 if you hasten to flee from ,egypt and win across the ,red ,sea into the desert10 that is from the mixture below to the ,jerusalem above who is the ,mother of 7all7 living4 8,but if ye return again to ,egypt10 that is to the mixture below1 ,sidenote3 p4 #aeg4 8ye shall die as men40#gc ,for deathly1 says he1 is all birth below1 but deathless that which is born above2 for it is born of water alone and the spirit1 spiritual not fleshly4 ,this1 he says1 is that which is written3 8,that which is born of the flesh is flesh and that which is born of the spirit is spirit40#gd ,this is1 according to them1 the spiritual birth4 ,this1 he says1 is the great ,jordan which flowing forth prevented the sons of ,israel from coming out of the land of ,egypt--or rather1 from the mixture below2 for ,egypt is the body according to them--until ,joshua#ge turned it and made it flow back towards its source4 #h4 ,following up these and such-like 7words7 the most wonderful ,gnostics having invented a new art of grammar#gf imagine that their own prophet ,homer unspeakably#gg foreshowed#gh these things and they mock at those who not being initiated in the ,holy ,scriptures are led together into such designs4 ,but they say3 whoso says all things were framed from one1 errs2 but whoso says from three speaks the truth and gives an exposition of 7the things of7 the universe4 ,for one1 he says1 is the blessed nature of the ,blessed ,man above1 ,adamas1 and one is the mortal 7nature71 ,sidenote3 p4 #aeh4 below1 and one is the kingless race begotten on high1 where1 he says1 is ,mariam the sought-for one1 and ,jothor the great wise one1 and ,sephora the seer1#gi and ,moses whose generation was not in ,egypt--for there were children born to him in ,midian--and this1 he says1 was not forgotten by the poets3-- 8,in three lots were all things divided and each drew a domain of his own40--7,iliad1 ,,xv1 #afi47 ,for sublime things1 he says1 must needs be spoken1 but they are spoken everywhere1 lest 8hearing they should not hear and seeing they should see not40#hj ,for if1 he says1 the sublime things were not spoken1 the cosmos could not have been framed4 ,these are the three ponderous words3 ,caulacau1 ,saulasau1 ,zeesar4#ha ,caulacau the one on high1 ,sidenote3 p4 #aei4 ,adamas1 ,saulasau1 the mortal nature below1 ,zeesar the ,jordan which flows back on its source4 ,this is1 he says1 the masculo-feminine ,man who is in all things1 whom the ignorant call the triple-bodied ,geryon--as if ,geryon were 8flowing from ,earth0#hb--;and the ,greeks usually 8the heavenly horn of ,mn0#hc because he has mingled and compounded all things with all4 8,for all things1 he says1 were made through him and apart from him not one thing was made4 ,that which was in him is life40#hd ,this1 he says is the life1 the unspeakable family of perfect men which was not known to the former generation4 ,but the 8nothing0 which came into being apart from him is the world of form2 for it came without him by the #crd and #dth4#he ,this1 he says1 is the cup ,condy in which the king drinking1 divineth4 ,this1 he says1 is that which was hidden among the fair grains of ,benjamin4 ,and the ,greeks also say the same with raving lips3-- 8,bring water1 bring wine1 ,o boy ,intoxicate me1 plunge me into sleep4 ,the cup tells me ,sidenote3 p4 #afj4 ,what ,i must become40#hf-- 7,anacreon1 ,,xxvi1 #be1 #bf47 ,it was enough1 he says1 that only this should be known to men that ,anacreon's cup spoke mutely an unspeakable mystery4 ,for mute1 he says1 was ,anacreon's cup which says ,anacreon1 tells him with mute speech what he must become1 that is spiritual not fleshly1 if he hears the hidden mystery in silence4 ,and this is the water in those fair nuptials which ,jesus changed by making wine4 ,this1 he says1 is the mighty and true beginning of the signs which ,jesus did in ,cana in ,galilee and made known the kingdom of the heavens4 ,this1 he says1 is the kingdom of the heavens within us1 as a treasure as the leaven hidden within three measures of meal4#hg ,sidenote3 p4 #afa4 ,this is1 he says1 the great and unspeakable mystery of the ,samothracians which is allowed to be known to us alone who are perfect4 ,for the ,samothracians explicitly hand down in the mysteries celebrated by them that ,adam is the ,arch-man4 ,and in the temple of the ,samothracians stand two statues of naked men having both hands stretched forth to heaven and their pudenda turned upwards like that of ,hermes on 7,mt47 ,cyllene4 ,but the aforesaid statues are the images of the ,arch-man and of the re-born spiritual one in all things of one substance#hh with that man4 ,this1 he says1 is what was spoken by the ,saviour3 8,unless ye drink my blood and eat my flesh1 ye shall not enter into the kingdom of the heavens2 but even though1 ,he says1 ye drink the cup which ,i drink when ,i go forth you will not be able to enter there40#hi ,for ,he knew1 he says1 from which nature each of ,his disciples was1 and that each of them was compelled to come to his own special nature4 ,for from the twelve tribes1 he says1 ,he chose twelve ,sidenote3 p4 #afb4 disciples1#ij and by them ,he spake to every tribe4 ,whence1 he says1 all could not have heard the preachings of the twelve disciples1 nor1 had they heard them could they have been received4 ,for the things which are not according to#ia nature are with them natural4 ,this1 he says1 the ,thracians who dwell about ,mt4 ,hmus and like them the ,phrygians call ,corybas1#ib because although he takes the beginning of his descent from the head on high and from the ,unportrayable one and passes through all the sources of underlying things1 we know not how and in what fashion he comes4 ,this1 he says1 is the saying3 8,we have heard his voice1 but we have not seen his shape40#ic ,for1 he says1 the voice of him who is set apart and has been impressed with the image#id is heard1 but no one has seen what is the shape which has come down from on high from the ,unportrayable ,one4 ,but it is in the earthly form and no one is aware of it4 ,this1 he says1 is the ,god who dwells in the flood according to the ,psalter and 8who speaks aloud and cries from many waters40#ie 8,many waters10 he says1 is the manifold generation of mortal men1 wherefrom he shouts and cries ,sidenote3 p4 #afc4 aloud to the ,unportrayable ,man3 8,deliver my only begotten from the lions60#if ,in answer to this1 he says1 is the saying3 8,thou art my son1 ,o ,israel4 ,fear not4 ,if thou passest through the rivers they shall not overwhelm thee2 if through the fire1 it shall not burn thee40#ig ,by rivers is meant1 he says1 the moist essence of generation1 and by fire the rage and desire for generation4 8,thou art mine4 ,be not afraid40 ,and again he speaks3 8,if a mother forget her children and pities them not nor gives them suck1 yet will ,i not forget thee40#ih ,adamas1 he says1 speaks to his own men3 8,but although a woman shall forget these things1 yet will ,i not forget you4 ,i have graven you on my hands40#ii ,but concerning his ascension1 that is1 the being born again1 that he may be born spiritual1 not fleshly1 he says1 the ,scripture speaks3 8,lift up the gates1 ye rulers1 and be ye lift up1 ye everlasting doors1 and the ,sidenote3 p4 #afd4 ,king of ,glory shall enter in40#ajj ,that is the wonder of wonders4 8,for who10 he says1 8is this ,king of ,glory8 ,a worm and not a man1 a reproach of man and an object of contempt for the people4 ,this is the ,king of ,glory1 he who is mighty in battle40#aja ,but he means the war which is in the body1 because the 7outward7 form is made from warring elements1 he says1 as it is written3 8,remember the war which is in the body40#ajb ,the same entrance and the same gate1 he says1 ,jacob saw when journeying to ,mesopotamia--for ,mesopotamia1 he says1 is the flow of the great ,ocean flowing forth from the middle part#ajc of the ,perfect ,man--and he wondered at the heavenly gate1 saying3 8,how terrible is this place6 ,it is none other than the house of ,god1 and this is the gate of ,heaven40#ajd ,wherefore1 he says1 the saying of ,jesus3 8,i am the true gate40#aje ,now ,he who says this is1 he says1 the ,perfect ,sidenote3 p4 #afe4 ,man who has been impressed above 7with the image7 of the ,unportrayable one4 ,therefore he says1 the perfect man will not be saved unless born again by entering in through this gate4 ,but this same one1 he says1 the ,phrygians#ajf call also ,papas1 because he set at rest that which had been moved irregularly and discordantly before his coming4 ,for the name of ,papa1 he says1 is 7taken from7 all things in heaven1 on earth1 and below the earth1 saying3 8,make to cease6 make to cease6#ajg the discord of the cosmos and make peace for those that are afar off10#ajh that is1 for the material and earthly1 and also 8for those that are anigh10 that is1 for the spiritual and understanding perfect men4 ,but the ,phrygians say that the same one is also a 8corpse10 having been buried in the body as in a monument or tomb4#aji ,this1 he says1 is the saying3 8,ye are whited sepulchres filled within with dead men's bones10#aaj that is1 there is not within you the living ,man4 ,and again1 he says1 8the dead shall leap forth from their graves10#aaa that is1 the spiritual man1 not the fleshly1 shall be born again from the bodies of the earthly4 ,this1 he says1 is the resurrection which comes through the ,sidenote3 p4 #aff4 gate of the heavens1 through which if they do not enter1 all remain dead4 ,and the same ,phrygians1 he says again1 say that this same one is by reason of the change a god4 ,for he becomes ,god when he arises from the dead and enters into heaven through the same gate4 ,this gate1 he says1 ,paul the ,apostle knew1 having set it ajar in mystery and declaring that he 8was caught up by an angel and came unto a second and third heaven into ,paradise itself and beheld what he beheld1 and heard ineffable words which it is not lawful for man to utter40#aab ,these are1 he says1 the mysteries called ineffable by all 8which 7we also speak7 not in the words taught by human wisdom1 but in those taught by the ,spirit1 comparing spiritual things with spiritual2 but the natural#aac man receiveth not the things of the ,spirit of ,god1 for they are foolishness unto him02#aad and these1 he says1 are the ineffable mysteries of the ,spirit which we alone behold4 ,concerning them1 he says1 the ,saviour spake3 8,no man shall come unto me unless my heavenly ,father draw some one 7unto me740#aae ,for very hard it is1 he says1 to receive and take this great and ineffable mystery4 ,and ,sidenote3 p4 #afg4 again1 he says1 the ,saviour spake3 8,not every one who sayeth unto me1 ,lord6 ,lord6 shall enter into the kingdom of the heavens1 but he who doeth the will of my ,father who is in the heavens40#aaf ,of which 7will7 he says1 they must be doers and not hearers only to enter into the kingdom of the heavens4 ,and again1 says he1 ,he spake3 8,the publicans and the harlots go before you into the kingdom of the heavens40#aag ,for the publicans1 he says1 are those who receive the taxes of market-wares1 and we are the tax-gatherers 8upon whom the ends of the ons have come down40#aah ,for the 8ends10 he says1 are the seeds sown in the cosmos by the ,unportrayable ,one1#aai whereby the whole cosmos is completed2#abj for by them also it began to be4 ,and this1 he says1 is the saying3 8,the sower went forth to sow1 and some 7seed7 fell on the wayside and was trodden under foot1 and some upon stony 7parts7 and sprang up2 and because it had no root1 he says1 it withered and died4 ,but some fell1 he says1 upon the fair and goodly earth and brought forth some a hundredfold1 and some sixty and some thirty4 ,sidenote3 p4 #afh4 ,he that hath ears to hear1 let him hear40#aba ,this is1 he says1 that no one becomes a hearer of these mysteries save only the perfect ,gnostics4 ,this1 he says1 is the fair and goodly earth of which ,moses spake3 8,i will bring you to a fair and goodly land1 to a land flowing with milk and honey40#abb ,this1 he says1 is the honey and the milk1 tasting which the perfect become kingless and partakers of the fulness4#abc ,the same1 he says1 is the ,pleroma1 whereby all things that are begotten by the unbegotten have come into being and are filled4 ,but the same one is called by the ,phrygians 8unfruitful40 ,for he is unfruitful when he is fleshly and performs the desire of the flesh4 ,this1 he says1 is the saying3 8,every tree which bringeth not forth good fruit is cut down and cast into the fire40#abd ,for these fruits1 he says1 are only the rational1 the living man who enter by the third gate4#abe ,they say1 indeed3 8,ye who eat dead things and make living ones1 what will ye make if ye eat living things80#abf ,for they say that words#abg and thoughts and men are living things cast down by that ,unportrayable ,one into the form ,sidenote3 p4 #afi4 below4 ,this1 he says1 is what he means3 8,throw not your holy things to the dogs nor pearls to the swine10#abh saying that the intercourse of woman with man is the work of dogs and swine4 ,but this same one1 he says1 the ,phrygians call goatherd1 not because1 he says1 he feeds goats and he-goats1 as the psychic man calls them1 but because1 he says1 he is ,aipolos1 that is1 he who is ever revolving#abi and turning about and driving the whole cosmos in its circumvolution4 ,for to revolve is to turn about and to change the position of things1 whence1 he says1 the two centres of the heaven men call ,poles4 ,and the poet says3-- 8,what unerring ancient of the sea turns hither ,the ,immortal ,egyptian ,proteus40-- 7,odyssey1 ,,iv1 #chd47 ,he#acj is not betrayed 7by ,eidothea71 he says1 but turns himself about1 as it were1 and goes to and fro4 ,he says1 too1 that cities wherein we dwell are called 1 because ,sidenote3 p4 #agj4 we turn and go about in them4 ,thus1 he says1 the ,phrygians call him ,aipolos1 who turns everything always in every direction and changes it into what it should be4 ,but the ,phrygians also call the same one 8of many fruits10 because 7the ,naassene writer7 says1 8the children of the desolate are more in number than those of her who has a husband02#aca that is1 the deathless things which are born again and ever remain are many1 if few are those which are born 7once72 but all the things of the flesh1 he says1 are corruptible1 even if those which are born are many4 ,wherefore1 he says1 ,rachel mourned for her children and would not be comforted when mourning over them1 for she knew1 he says1 that they were not4#acb ,and ,jeremiah wails for the ,jerusalem below1 not the city in ,phnicia1#acc but the mortal generation below4 ,for ,jeremiah1 he says1 also knew the ,perfect ,man who has been born again of water and the spirit and is not fleshly4 ,the same ,jeremiah indeed said3 8,he is a man1 and who shall know him80#acd ,thus1 he says1 the knowledge of the ,perfect ,man is very deep and hard to comprehend4 ,for the beginning of perfection1 he says1 is the knowledge of man2 but the knowledge of ,god is completed perfection4 ,sidenote3 p4 #aga4 ,the ,phrygians also say1 however1 that he is a 8green ear of corn reaped02 and following the ,phrygians1 the ,athenians when initiating 7any one7 into the ,eleusinian 7,mysteries7 also show to those who have been made epopts the mighty and wonderful and most perfect mystery for an epopt#ace there--a green ear of corn reaped in silence4#acf ,and this ear of corn is also for the ,athenians the great and perfect spark of light from the ,unportrayable ,one2 just as the hierophant himself1 not indeed castrated like ,attis1 but rendered a eunuch by hemlock1 and cut off from all fleshly generation1 celebrating by night at ,eleusis the great and ineffable mysteries beside a huge fire1 cries aloud and makes proclamation1 saying3 8,august ,brimo has brought forth a holy son1 ,brimos10 that is1 the strong 7has given birth7 to the strong4#acg ,for august is1 he says1 the generation which is spiritual or heavenly or sublime1 and strong is that which is thus generated4 ,for the mystery is called ,eleusis or ,anacterion3 8,eleusis10 he says1 because we spiritual ones ,sidenote3 p4 #agb4 came on high rushing from the ,adamas below4#ach ,for eleusesthai1 he says is to come1 but anactoreion the return on high4 ,this1 he says1 is what they who have been initiated into the mysteries of the ,eleusinians say4 ,but it is a regulation that those who have been initiated into the ,lesser ,mysteries should moreover be initiated into the ,great4 ,for greater destinies obtain greater portions4#aci ,but the ,lesser ,mysteries1 he says1 are those of ,persephone below and of the way leading thither1 which is wide and broad and bears the dead to ,persephone1 and the poet says3-- 8,but under her is a straight and rugged road ,hollow and muddy1 but the best to lead ,to the delightful grove of much-reverenced ,aphrodite40#adj ,these1 he says1 are the ,lesser ,mysteries1 those of fleshly generation1 after being initiated into which men ought to ,sidenote3 p4 #agc4 cease 7from the small7 and be initiated into the great and heavenly ones4 ,for those who have obtained greater destinies1 he says1 receive greater portions4 ,for this1 he says1 is the gate of heaven and this the house of ,god where the good ,god dwells alone1#ada into which will not enter1 he says1 any unpurified1 any psychic or fleshly one2 but it is kept for the spiritual only1 where those who are must cast aside#adb their garments and all become bridegrooms1 having come to maturity through the virgin spirit4#adc ,for this is the virgin who bears in her womb and conceives and gives birth to a son not psychic or corporeal1 but the blessed ,aeon of ,aeons4 ,concerning these things1 he says1 the ,saviour expressly spake3 8,narrow and straitened is the way that leads to life and few are those who enter into it2 but wide and broad is the way leading to destruction and many are they who pass along it40#add #i4 ,but the ,phrygians further say that the ,father of the ,sidenote3 p4 #agd4 universals is ,amygdalus1 not a tree1 he says1 but that pre-existent almond#ade which containing within itself the perfect fruit 7and7 as if pulsating and stirring in the depth1 tore asunder its breasts and gave birth to its own invisible and unnameable and ineffable boy of whom we are speaking4#adf ,for 8,amyxai0 is as if to burst and cut asunder1#adg as he says1 in the case of inflamed bodies having within them any gathering1 the surgeons who cut them open call them 8amychas40 ,thus1 he says1 the ,phrygians call the almond from whom the invisible one proceeded and was born1 and through whom all things came into being and apart from whom nothing came into being4 ,but the ,phrygians say that he who was thence born is a piper1 because that which was born is a melodious spirit4 ,for ,god1 he says1 is a ,spirit1 wherefore neither on this mountain nor in ,jerusalem shall the true worshippers prostrate themselves1 but in spirit4#adh ,for spiritual1 he says1 is the prostration of the perfect1 not fleshly4 ,but the ,spirit1 he says1 7is7 there where both the ,father and the ,son are named1 being ,sidenote3 p4 #age4 there born from this 7,son and from7 the ,father4#adi ,this1 he says1 is the many-named1 myriad-eyed#aej incomprehensible ,one for whom every nature yearns1 but each in a different way4 ,this1 he says1 is the ,word#aea of ,god1 which is1 he says1 the word of announcement of the great ,power4 ,wherefore it will be sealed and hidden and concealed1 lying in the habitation wherein the root of the universals#aeb is established1 that is#aec 7the root7 of ,aeons1 ,powers1 ,thoughts1 ,gods1 ,angels1 ,emissary ,spirits1 things which are1 things which are not1 things begotten1 things unbegotten1 things incomprehensible1 things comprehensible1 years1 months1 days1 hours 7and7 of an ,indivisible ,point1#aed from which what is least begins to increase successively4 ,the ,point1 he says1 being nothing and consisting of nothing 7and7 being indivisible will become of itself a certain magnitude incomprehensible by thought4#aee ,it1 he says1 is the kingdom of the heavens1 the grain of mustard seed1 the ,indivisible ,point inherent to the body which none knoweth1 he says1 save the spiritual alone4 ,this1 he says1 is the saying3 8,there are no tongues nor speech where their voice is not ,sidenote3 p4 #agf4 heard40#aef ,thus they hastily declare that the things which are said and are done by all men are to be understood in their way1 imagining that all things become spiritual4 ,whence they also say that not even they who exhibit 7in the7 theatres say or do anything not comprehended in advance4#aeg ,so for example1 he says1 when the populace have assembled in the theatres#aeh some one makes entrance clad in a notable robe bearing a cithara and singing to it4 ,thus he speaks chanting the ,great ,mysteries#aei 7but7 not knowing what he is saying3-- 8,whether thou art the offspring of ,kronos1 or of blessed ,zeus1 ,or of mighty ,rhea1 ,hail ,attis1 the sad mutilation of ,rhea4#afj ,the ,assyrians call thee the much-longed-for ,adonis1 ,sidenote3 p4 #agg4 ,egypt names thee ,osiris1 heavenly horn of the ,moon4#afa ,the ,greeks ,sophia1#afb the ,samothracians1 the revered ,adamna1 ,the ,thessalians1 ,corybas1 and the ,phrygians ,sometimes ,papas1 now the dead1 or a god1 ,or the unfruitful one1 or goatherd1 ,or the green ear of corn reaped1 ,or he to whom the flowering almond-tree gave birth ,as a pipe-playing man40#afc ,this1 he says1 is the many-formed ,attis to whom they sing praises1 saying3-- 8,i will hymn ,attis1 son of ,rhea1 not making quiver with a buzzing sound1 nor with the cadence of the ,idan ,curetes' flutes1 but ,i will mingle 7with the hymn7 the ,phbun music of the lyre4 ,evohe1 ,evan1 for 7thou art7 ,bacchus1 7thou art7 ,pan1 7thou art the7 shepherd of white stars40 ,for such and such-like words they frequent the so-called ,mysteries of the great ,mother1 thinking especially that by means of what is enacted there1 they perceive the whole mystery4 ,for they get no advantage from what is acted there except that they are not castrated4 ,they merely perfect the work of the castrated2#afd for they give most pointed and careful instructions to abstain as if castrated from intercourse with women4 ,but the rest of the work as ,sidenote3 p4 #agh4 we have said many times1 they perform like the castrated4 ,but they worship none other than the ,naas1 calling themselves ,naassenes4 ,but ,naas is the serpent1 from whom he says1 all temples under heaven are called naos from the ,naas2 and that to that ,naas alone is dedicated every holy place and every initiation and every mystery1 and generally that no initiation can be found under heaven in which there is not a naos and the ,naas within it1 whence it has come to be called a naos4 ,but they say that the serpent is the watery substance1 as did ,thales of ,miletos#afe and that no being1 in short1 of immortals or mortals1 of those with souls or of those without souls1 can be made without him4 ,and that all things are set under him1 and that he is good and contains all things within him as in the horn of the one-horned bull#aff 7so as7 to contribute beauty and bloom to all things according to their own nature and kind1 as if he had passed through all 8as if he went forth from ,edem and cut himself into four heads40#afg ,but this ,edem1 they say1 is the brain1 as it were bound ,sidenote3 p4 #agi4 and enlaced in the surrounding coverings as in the heavens2 and they consider man as far as the head alone to be ,paradise4 ,therefore 8the river that came forth from ,eden0--that is from the brain--they think 8is separated into four heads and the name of the first river is called ,phison2 this it is which encompasses all the land of ,havilat4 ,there is gold and the gold of that land is good1 and there is bdellium and the onyx stone40#afh ,this1 he says1 7is the7 eye1 bearing witness by its honour 7among the other features7 and its colours to the saying3 8,but the name of the second river is ,gihon2 this it is which encompasses all the land of ,ethiopia40 ,this1 he says1 is the hearing1 being somewhat like a labyrinth4 8,and the name of the third is ,tigris2 this it is which goes about over against the ,assyrians40 ,this1 he says1 is the smell which makes use of the swiftest current of the flood4 ,and it goes about over against the ,assyrians because in inspiration the breath drawn in from the outer air is sharper and stronger than the respired breath4 ,for this is the nature of respiration4 8,the fourth river is ,euphrates40 ,this they say1 is the mouth1 which is the seat of prayer and the entrance of food1 ,sidenote3 p4 #ahj4 which gladdens#afi and nourishes and characterizes#agj the spiritual perfect man4 ,this1 he says1 is the water above the firmament concerning which1 he says1 the ,saviour spake3 8,if thou knewest who it is that asks thou would have asked of him1 and he would have given thee to drink living rushing water40#aga ,to this water1 he says1 comes every nature to choose its own substances1#agb and from this water goes forth to every nature that which is proper to it1 he says1 more 7certainly7 than iron to the magnet1 gold to the spine of the sea-falcon and husks to amber4#agc ,but if anyone1 he says1 is blind from birth1 and has not beheld the true light which lightens every man who cometh into the world1#agd let him recover his sight again through us1 and behold how as it were through some ,paradise full of all plants and seeds1 the water flows among them4 ,let him see1 too1 that from one and the same water the olive-tree chooses and draws to itself oil1 and the vine wine1 and each of the other plants 7that which is7 according to its kind4 ,sidenote3 p4 #aha4 ,but that ,man1 he says1 is without honour in the world1 and much honoured in heaven1 being betrayed by those who know not to those who know him not1 and accounted like a drop which falleth from a vessel4#age ,but we are1 he says1 the spiritual who have chosen out of the living water1 the ,euphrates flowing through the midst of ,babylon1 that which is ours1 entering in through the true gate which is ,jesus the blessed4 ,and we alone of all men are ,christians1 whom the mystery in the third gate has made perfect1 and have been anointed#agf there with silent ointment from the horn like ,david and not from the earthen vessel1 he says1 like ,saul1#agg who abode with the evil spirit of fleshly desire4 #aj4 ,these things1 then1 we have set forth as a few out of many3 for the undertakings of folly which are nonsensical and madlike are innumerable4 ,but since we have expounded to the best of our ability their unknowable gnosis1 we have thought it right to add this also4 ,this psalm has been concocted by them1 whereby they seem to hymn all the ,sidenote3 p4 #ahb4 mysteries of their error thus3--#agh ,the generic law of the universe was the primordial mind2 ,but the second was the poured-forth light#agi of the ,first-born3 ,and the third toiling soul received the ,law as its portion4 ,whence clothed in watery shape1 ,the loved one subject to toil 7and7 death1 ,sidenote3 p4 #ahc4 ,now having lordship1 she beholds the light1 ,now cast forth to piteous state1 she weeps4 ,now she weeps 7and now7 rejoices2 ,now laments 7and now7 is judged2 ,now is judged 7and now7 is dying4 ,now no outlet is left or she wandering ,the labyrinth of woes has entered4#ahj ,but ,jesus said3 ,father1 behold6 ,a strife of woes upon ,earth ,from thy breath has fallen1 ,but she seeks to flee malignant chaos4 ,and knows not how to win through it1 ,for this cause send me1 ,o ,father1 ,sidenote3 p4 #ahd4 ,holding seals ,i will go down1 ,through entire ons ,i will pass1 ,all mysteries ,i will disclose2 ,the forms of the gods ,i will display2 ,the secrets of the holy way ,called ,gnosis1 ,i will hand down4 ,these things the ,naassenes attempt1 calling themselves ,gnostics4#aha ,but since the error is many-headed and truly of diverse shape like the fabled ,hydra1 we1 having struck off its heads at one blow by refutation1 7and7 using the rod of ,truth1 will utterly destroy the beast4 ,for the remaining heresies differ little from this1 they all being linked together by one spirit of error4 ,but since they by changing the words and the names wish the heads of the serpent to be many1 we shall not thus fail to refute them thoroughly as they will4 ,sidenote3 p4 #ahe4 #b4 ,perat4#ahb #ab4 ,there is also indeed a certain other 7heresy71 the ,peratic1 the blasphemy of whose 7followers7 against ,christ has for many years evaded 7us74 ,whose secret mysteries it now seems fitting for us to bring into the open4 ,they suppose the cosmos to be one1 divided into three parts4 ,but of this triple division1 one part according to them is1 as it were1 a single principle like a great source#ahc which may be ,sidenote3 p4 #ahf4 cut by the mind into boundless sections4 ,and the first and chiefest section according to them is the triad and 7the one part of it7#ahd is called ,perfect ,good and ,fatherly ,greatness4#ahe ,but the second part of this triad of theirs is1 as it were1 a certain boundless multitude of powers which have come into being from themselves1 while the third is 7the world of7 form4 ,and the first is unbegotten and is good2 and the second is good 7and7 self-begotten1 while the third is begotten4#ahf ,whence they say expressly that there are three ,gods1 three logoi1 three minds1 and three men4 ,for they assign to each part of the world of the divided divisibility1 gods and logoi and minds and men and the rest4 ,but they say that from on high1 from the unbegottenness and the first section of the cosmos1 when the cosmos had already been brought to completion1 there came down through causes which we shall declare later#ahg in the days of ,herod a certain triple-bodied and triple-powered#ahh man called ,christ1 containing within ,himself all the compounds#ahi and powers from ,sidenote3 p4 #ahg4 the three parts of the cosmos4 ,and this1 he says is the saying3 8,the whole ,pleroma was pleased to dwell within ,him bodily and the whole godhead0 of the ,triad thus divided 8is in ,him40#aij ,for1 he says that there were brought down from the two overlying worlds1 7to wit7 the unbegotten and the self-begotten1 unto this world in which we are1 seeds of all powers4 ,but what is the manner of their descent we shall see later4#aia ,then he says that ,christ was brought down from on high from the unbegottenness so that through ,his descent all the threefold divisions should be saved4 ,for the things1 he says1 brought down below shall ascend through ,him2 but those which take counsel together against those brought down from above shall be banished and after they have been punished shall be rooted out4 ,this1 he says1 is the saying3 8,the ,son of ,man came not into the world to destroy the world1 but that the world through ,him might be saved40#aib ,he calls 8the world10 he says1 the two overlying portions1 7to wit7 the unbegotten and the self-begotten4 ,when the ,scripture says3 8,lest ye be judged with the world10#aic he says1 it means the third part of the cosmos 7to wit7 that of form4 ,for the third part ,sidenote3 p4 #ahh4 which he calls the world must be destroyed1 but the two overlying ones preserved from destruction4#aid #ac4 ,let us first learn1 then1 how they who have taken this teaching from the astrologers insult ,christ1 working destruction for those who follow them in such error4 ,for the astrologers1 having declared the cosmos to be one1 divided it#aie into the twelve fixed parts of the ,zodiacal signs1 and call the cosmos of the fixed ,zodiacal signs one unwandering world4 ,but the other1 they say1 is the world of the planets alike in power and in position and in number which exists as far as the ,moon4#aif ,and that one world receives from the other a certain power and communion1 and that things below partake of things above4 ,but so that what is said shall be made plain1 ,i will use in part the very words of the astrologers1#aig recalling to the readers what was said before in the place where we set forth the whole art of astrology4 ,their doctrines then are these3 ,from the emanation of the stars the genitures of things below are influenced4 ,for the ,chaldans1 scrutinizing ,sidenote3 p4 #ahi4 the heavens with great care1 said that 7the seven stars7 account for the active causes of everything which happens to us2 but that the degrees of the ,zodiacal circle work with them4 7,then they divide the ,zodiacal circle into7 #ab parts1 and each ,zodiacal sign into #cj degrees and each degree into #fj minutes2 for these they call the least and the undivided4 ,and they call some of the ,zodiacal signs male and others female1 some bicorporal and others not1 some tropical and others firm4 ,then there are male or female according as they have a nature co-operating in the begetting of males 7or females74 ,moved by which1 ,i think#aih the ,pythagoricians#aii call the monad male1 the dyad female1 and the triad again male and in like manner the rest of the odd and even numbers4 ,and some dividing each sign into dodecatemories employ ,sidenote3 p4 #aij4 nearly the same plan4 ,for example1 in ,aries they call the first dodecatemory ,aries and masculine1 its second ,taurus and feminine1 and its third ,gemini and masculine1 and so on with the other parts4 ,and they say that ,gemini and ,sagittarius which stands opposite to it and ,virgo and ,pisces are bicorporal signs1 but the others not4 ,and in like manner1 those signs are tropical in which the ,sun turns about and makes the turnings of the ambient1 as1 for example1 the sign ,aries and its opposite ,libra1 ,capricorn and ,cancer4 ,for in ,aries1 the spring turning occurs1 in ,capricorn the winter1 in ,cancer the summer and in ,libra the autumn4 ,these things also and the system concerning them we have briefly set forth in the book before this1 whence the lover of learning can learn how ,euphrates the ,peratic and ,celbes the ,carystian1 the founders of the heresy1 altering only the names1 have really set down like things1 having also paid immoderate attention to the art4 ,sidenote3 p4 #aia4 ,for the astrologers also say that there are 8terms0 of the stars in which they deem the ruling stars to have greater power4 ,for example in some 7they do evil71 but in others good1 of which they call these malefic and those benefic4 ,and they say that 7the ,planets7 behold one another and are in harmony with one another as they appear in trine 7or square74 ,now the stars beholding one another are figured in trine when they have a space of three signs between them1 but in square if they have two4 ,and as in the man the lower parts suffer with the head and the head suffers with the lower parts1 thus do the things on earth ,sidenote3 p4 #aib4 with those above the ,moon4 ,but 7yet7 there is a certain difference and want of sympathy between them since they have not one and the same unity4 ,this alliance and difference of the stars1 although a ,chaldan 7doctrine71 those of whom we have spoken before have taken as their own and have falsified the name of truth4 7,for they7 announce as the utterance of ,christ a strife of aeons and a falling-away of good powers to the bad1 and proclaim reconciliations of good and wicked4#bjj ,then they invoke ,toparchs and ,proastii1#bja making for themselves also very many other names which are not obvious but systematize unsystematically the whole idea of the astrologers about the stars4 ,as they have thus laid the foundation of an enormous error they shall be completely refuted by our appropriate arrangement4 ,for ,i shall set side by side with the aforesaid ,chaldaic art of the astrologers some of the doctrines of the ,peratics1 from which comparison it will be ,sidenote3 p4 #aic4 understood how the words of the ,peratics are avowedly those of the astrologers1 but not of ,christ4 #ad4 ,it seems well then to use for comparison a certain one of the books#bjb magnified by them wherein it is said3 8,i am a voice of awaking from sleep in the aeon of the night1 7and7 now ,i begin to lay bare the power from ,chaos4 ,the power is the mud of the abyss1 which raises the mire of the imperishable watery void1 the whole power of the convulsion1 pale as water1 ever-moving1 bearing with it the stationary1 holding back those that tremble1 setting free those that approach1 relieving those that sigh1 bringing down those that increase1 a faithful steward of the traces of the winds1 taking advantage of the things thrown up by the ,sidenote3 p4 #aid4 twelve eyes of the ,law1#bjc showing a seal to the power which arranges by itself the onrushing unseen water which is called ,thalassa4#bjd ,ignorance has called this power ,kronos guarded with chains since he bound together the maze of the dense and cloudy and unknown and dark ,tartarus4 ,there are born after the image of this 7power7 ,cepheus1 ,prometheus1 ,iapetus4#bje 7,the7 power to whom ,thalassa is entrusted is masculo-feminine1 who traces back the hissing 7water7 from the twelve mouths of the twelve pipes and after preparing distributes it4 7,this power7 is small and reduces the boisterous restraining rising 7of the sea7 and seals up the ways of her paths1 so that nothing should declare war or suffer change4 ,the ,typhonic daughter of this 7power7 is the faithful guard of all sorts of waters4 ,her name is ,chorzar4 ,ignorance calls her ,poseidn1 after whose likeness came ,glaucus1 ,melicertes1 ,i1#bjf ,nebro4 ,he that is encircled with the #ab-;angled pyramid#bjg and darkens the gate into the pyramid ,sidenote3 p4 #aie4 with divers colours and perfects the whole blackness#bjh--this one is called ,core#bji whose #e ministers are3 first ,ou1 #bnd ,aoai1 #crd ,ou1 #dth ,ouab1 #eth 444 ,other faithful stewards there are of his toparchy of day and night who rest in their authority4 ,ignorance has called them the wandering stars on which hangs perishable birth4 ,steward of the rising of the wind#baj is ,carphasemocheir 7and second7 ,eccabaccara1 but ignorance calls these ,curetes4 7,the7 third ruler of the winds is ,ariel#baa after whose image came olus 7and7 ,briares4 ,and ruler of the #ab-;houred night 7is7 ,soclas#bab whom ignorance has called ,osiris4 ,after his likeness there were born ,admetus1 ,medea1 ,hellen1 ,aethusa4 ,ruler of the #ab-;houred day-time is ,euno4 ,he is steward of the rising of the first-blessed#bac and therial 7goddess7 whom ignorance calls ,isis4 ,the sign of this 7ruler7 is the ,dog-star#bad after whose image were born ,ptolemy son of ,arsino1 ,didyme1 ,cleopatra1 ,olympias4 7,the7 right hand power of ,god is she whom ,sidenote3 p4 #aif4 ignorance calls ,rhea1 after whose image were born ,attis1 ,mygdon1#bae ,oenone4 ,the left-hand power has authority over nurture whom ignorance calls ,demeter4 ,her name is ,bena4 ,after the likeness of this 7god7 were born ,celeus1 ,triptolemus1 ,misyr1#baf ,praxidice4 7,the7 right-hand power has authority over seasons4 ,ignorance calls this 7god7 ,mena after whose image were born1 ,bumegas1#bag ,ostanes1 ,hermes ,trismegistus1 ,curites1 ,zodarion1 ,petosiris1 ,berosos1 ,astrampsychos1 ,zoroaster4 7,the7 left-hand power of fire4 ,ignorance calls him ,hephstus after whose image were born ,erichthonius1 ,achilleus1 ,capaneus1 ,phthon1 ,meleager1 ,tydeus1 ,enceladus1 ,raphael1 ,suriel1#bah ,omphale4 ,three middle powers suspended in air 7are7 causes of birth4 ,ignorance calls them ,fates1 after whose image were born 7the7 house of ,priam1 7the7 house of ,laius1 ,ino1 ,autono1 ,agave1 ,athamas1 ,procne 7the7 ,danaids1 the ,peliades4 ,a masculo-feminine power there is ever childlike1 who grows not old1 7the7 cause of beauty1 of pleasure1 of prime1 of yearning1 of desire1 whom ignorance calls ,eros1 after whose ,sidenote3 p4 #aig4 image were born ,paris1 ,narcissus1 ,ganymede1 ,endymion1 ,tithonus1 ,icarius1 ,leda1 ,amymon1 ,thetis1 7the7 ,hesperides1 ,jason1 ,leander1 ,hero40 ,these are the ,proastii up to ,aether4 ,for thus he inscribes the book4 #ae4 ,the heresy of the ,perat1 it has been made easily apparent to all1 has been adapted from the 7art7 of the astrologers with a change of names alone4 ,and their other books include the same method1 if any one cared to go through them4 ,for1 as ,i have said1 they think the unbegotten and overlying things to be the causes of birth of the begotten1 and that our world1 which they call that of form1 came into being by emanation1 and that all those stars together which are beheld in the heaven become the causes of birth in this world1 they changing their names as is to be seen from a comparison of the ,proastii4 ,and secondly after the same fashion indeed1 as they say that the world came into being from the emanation of her#bai on high1 thus they say that things here have their birth and death and are governed ,sidenote3 p4 #aih4 by the emanation from the stars4 ,since then the astrologers know the ,ascendant and ,mid-heaven and the ,descendant and the ,anti-meridian1 and as the stars sometimes move differently from the perpetual turning of the universe1 and at other times there are other succeedents to the cardinal point and 7other7 cadents from the cardinal points1 7the ,perat7 treating the ordinance of the astrologers as an allegory1 picture the cardinal points as it were ,god and monad and lord of all generation1 and the succeedent as the left hand and the cadent the right4 ,when therefore any one reading their writings finds a power spoken of by them as right or left1 let him refer to the centre1 the succeedent and the cadent1 and he will clearly perceive that their whole system of practice has been established on astrological teaching4 #af4 ,but they call themselves ,perat1 thinking that nothing which has its foundations in generation can escape the fate determined from birth for the begotten4 ,for if anything1 he says1 is begotten it also perishes wholly1 as it seemed also ,sidenote3 p4 #aii4 to the ,sibyl4#bbj ,but1 he says1 we alone who know the compulsion of birth and the paths whereby man enters into the world and have been carefully instructed--we alone can pass through#bba and escape destruction4 ,but water1 he says1 is destruction1 and never1 he says1 did the world perish quicker than by water4 ,but the water which rolls around the ,proastii is1 they say1 ,kronos4 ,for such a power1 he says1 is of the colour of water and this power1 that is ,kronos1 none of those who have been founded in generation can escape4 ,for ,kronos is set as a cause over every birth so that it shall be subject to destruction#bbb and no birth could occur in which ,kronos is not an impediment4 ,this1 he says is what the poets say and the gods 7themselves7 also fear3-- ,let earth be witness thereto and wide heaven above ,and the water of ,styx that flows below4 ,the greatest of oaths and most terrible to the blessed gods4-- 7,homer1 ,odyssey1 vv4 #ahd ff47 ,but not only do the poets say this1 he says1 but also the wisest of the ,greeks1 whereof ,heraclitus is one1 who says1 ,sidenote3 p4 #bjj4 8,for water becomes death to souls40#bbc ,this death 7the ,peratic7 says seizes the ,egyptians in the ,red ,sea with their chariots4 ,and all the ignorant1 he says1 are ,egyptians and this he says is the going out from ,egypt 7that is7 from the body4 ,for they think the body little ,egypt 7and7 that it crosses over the ,red ,sea1 that is1 the water of destruction which is ,kronos1 and that it is beyond the ,red ,sea1 that is birth1 and comes into the desert1 that is1 outside generation where are together the gods of destruction and the god of salvation4 ,but the gods of destruction1 he says1 are the stars which bring upon those coming into being the necessity of mutable generation4 ,these1 he said1 ,moses called the serpents of the desert which bite and cause to perish those who think they have crossed the ,red ,sea4 ,therefore1 he says1 to those sons of ,israel who were bitten in the desert1 ,moses displayed the true and perfect serpent1 those who believed on which were not bitten in the desert1 ,sidenote3 p4 #bja4 that is1 by the ,powers4 ,none then1 he says1 can save and set free those brought forth from the land of ,egypt1 that is1 from the body and from this world1 save only the perfect serpent1 the full of the full4#bbd ,he who hopes on this1 he says1 is not destroyed by the serpents of the desert1 that is1 by the gods of generation4 ,it is written1 he says1 in a book of ,moses4#bbe ,this serpent1 he says1 is the ,power which followed ,moses1 the rod which was turned into a serpent4 ,and the serpents of the magicians who withstood the power of ,moses in ,egypt were the gods of destruction2 but the rod of ,moses overthrew them all and caused them to perish4 ,this universal serpent1 he says1 is the wise word of ,eve4 ,this1 he says1 is the mystery of ,edem1 this the river flowing out of ,edem1 this the mark which was set on ,cain so that all that found him should not kill him4 ,this1 he says1 is 7that7 ,cain whose sacrifice was not accepted by the god of this world2 but he accepted the bloody sacrifice of ,abel1 for the lord of this world delights in blood4#bbf ,he it is1 he says1 who in the last days appeared in man's shape in the ,sidenote3 p4 #bjb4 time of ,herod1 born after the image of ,joseph who was sold from the hand of his brethren and to whom alone belonged the coat of many colours4 ,this1 he says1 is he after the image of ,esau whose garment was blessed when he was not present1 who did not receive1 he says1 the blind man's blessing1 but became rich elsewhere taking nothing from the blind one1 whose face ,jacob saw as a man might see the face of ,god4 ,concerning whom he says1 it is written that3 8,nebrod was a giant hunting before the ,lord40#bbg ,there are1 he says1 as many counterparts of him as there were serpents seen in the desert biting the sons of ,israel1 from which that perfect one that ,moses set up delivered those that were bitten4 ,this1 he says1 is the saying3 8,and as ,moses lifted up the serpent in the desert1 so must the ,son of ,man be lifted up40#bbh ,after his likeness was the brazen serpent in the desert which ,moses set up4 ,the similitude of this alone is always seen in the heaven in light4 ,this he says is the mighty beginning about which it is written4 ,about this he says is the saying3 8,in the beginning was the ,word and the ,word was with ,god and ,sidenote3 p4 #bjc4 the ,word was ,god4 ,he was in the beginning with ,god4 ,all things were made by ,him and without ,him nothing was4 ,that which was in ,him was life40#bbi ,and in ,him1 he says1 ,eve came into being 7and7 ,eve is life4 ,she1 he says is ,eve1 mother of all living#bcj 7the7 nature common 7to all71 that is1 to gods1 angels1 immortals1 mortals1 irrational beings1 and rational ones2 for1 he says1 8to all0 speaking collectively4 ,and if the eyes of any are blessed1 he says1 he will see when he looks upward to heaven the fair image of the serpent in the great summit#bca of heaven turning about and becoming the source of all movement of all present things4 ,and 7the beholder7 will know that without ,him there is nothing framed of heavenly or of earthly things or of things below the earth--neither night1 nor moon1 nor fruits1 nor generation1 nor wealth1 nor wayfaring1 nor generally is there anything of things which are that ,he does not point out4 ,in this1 he says1 is the great wonder beheld in the heavens by those who can see4 ,for against this summit 7that is7 the head which is the most difficult of all things to be believed by those who know it not1 ,sidenote3 p4 #bjd4 8,the setting and rising mingle with one another40-- 7,aratus1 ,phain41 v4 #fb47 ,this it is concerning which ignorance speaks3-- 8,the ,dragon winds1 great wonder of dread portent40-- 7,ibid41 v4 #df47 and on either side of him ,corona and ,lyra are ranged and above1 by the very top of his head1 a piteous man1 the ,kneeler1 is seen 8,holding the sole of the right foot of winding ,draco40-- 7,ibid41 v4 #gj47 ,and in the rear of the ,kneeler is the imperfect serpent grasped with both hands by ,ophiuchus and prevented from touching the ,crown lying by the ,perfect ,serpent4#bcb #ag4 ,this is the variegated wisdom of the ,peratic heresy1 which is difficult to describe completely1 it being so tangled through having been framed from the art of astrology4 ,so far as it was possible1 therefore1 we have set forth all its force in few words4 ,but in order to expound their whole mind in epitome we think it right to add this3 ,according to them the universe is ,father1 ,son and ,matter4#bcc ,sidenote3 p4 #bje4 ,of these three every one contains within himself boundless powers4 ,now midway between ,matter and the ,father sits the ,son1 the ,word1 the ,serpent1 ever moving himself towards the immoveable ,father and towards ,matter 7which itself7 is moved4 ,and sometimes he turns himself towards the ,father and receives the powers in his own person1#bcd and when he has thus received them he turns towards ,matter2 and ,matter being without quality and formless takes pattern from the forms#bce which the ,son has taken as patterns from the ,father4 ,but the ,son takes pattern from the ,father unspeakably and silently and unchangeably1 that is1 as ,moses says the colours of the 7sheep7 that longed1#bcf flowed from the rods set up in the drinking-places4 ,in such a way also did the powers flow from the ,son to ,matter according to the yearning of the power which 7flowed7 from the rods upon the things conceived4 ,but the difference and unlikeness of the colours which flowed from the rods through the waters into the sheep is1 he says1 the difference of corruptible and incorruptible birth4 ,or rather1 as a painter while taking nothing from the animals 7he paints71 yet transfers with his pencil to the drawing-tablet all their forms1 thus the ,son by his own power transfers to ,matter the ,sidenote3 p4 #bjf4 types#bcg of the ,father4 ,all things that are here are therefore the ,father's types and nothing else4 ,for if any one1 he says has strength enough to comprehend from the things here that he is a type from the ,father on high transferred hither and made into a body1 as in the conception from the rod1 he becomes white1#bch 7and7 wholly of one substance#bci with the ,father who is in the heavens1 and returns thither4 ,but if he does not light upon this doctrine1 nor discover the necessity of birth1 like an abortion brought forth in a night he perishes in a night4 ,therefore1 says he1 when the ,saviour speaks of 8,your ,father who is in heaven0#bdj ,he means him from whom the ,son takes the types and transfers them hither4 ,and when ,he says 8,your father is a manslayer from the beginning0#bda he means the ,ruler and ,fashioner of ,matter who receiving the types distributed by the ,son has produced children here4 ,who is a manslayer from the beginning because his work makes for corruption and death4#bdb ,none therefore1 he says1 can be saved nor ,sidenote3 p4 #bjg4 return 7on high7 save by the ,son who is the ,serpent4 ,for as he brought from on high the ,father's types1 so he again carries up from here those of them who have been awakened and have become types of the ,father1 transferring them thither from here as hypostatized from the ,unhypostatized#bdc ,one4 ,this1 he says1 is the saying 8,i am the ,door40 ,but he transfers them1 he says 7as the light of vision7#bdd to those whose eyelids are closed1 as the naphtha draws everywhere the fire to itself--or rather as the magnet the iron but nothing else1 or as the sea-hawk's spine the gold but nothing else1 or as again 7as7 the chaff is drawn by the amber4#bde ,thus1 he says1 the perfect and consubstantial race which has been made the image#bdf 7of the ,father7 but nought else is again led from the world by the ,serpent1 just as it was sent down here by him4 ,for the proof of this they bring forward the anatomy of the brain1 likening the cerebrum to the ,father from its immobility1 and the cerebellum to the ,son from its being moved and existing in serpent form4 ,which 7last7 they imagine ineffably and without giving any sign to attract ,sidenote3 p4 #bjh4 through the pineal gland the spiritual and life-giving substance emanating from the ,blessed ,one4#bdg ,receiving which the cerebellum1 as the ,son silently transfers the forms to ,matter1 spreads abroad the seeds and genera of things born after the flesh1 to the spinal marrow4 ,by the use of this simile1 they seem to introduce cleverly their ineffable mysteries handed down in silence which it is not lawful for us to utter4 ,nevertheless they will easily be comprehended from what ,i have said4 #ah4 ,but since ,i think ,i have set forth clearly the ,peratic heresy and by many words have made plain what had escaped 7notice71 and since it has mixed up everything with everything concealing its own peculiar poison1 it seems right to proceed no further with the charge1 the opinions laid down by them being sufficient accusation against them4#bdh #c4 ,the ,sethiani4 ,sidenote3 p4 #bji4 #ai4 ,let us see then what the ,sethians say4#bdi ,they are of opinion#bej that there are three definite principles of the universals1 and that each of the principles contains boundless powers4 ,but what they mean by powers let him judge who hears them speak thus3 ,everything which you understand by your mind or which you pass by unthought of1 is formed by nature to become each of these principles1 as in the soul of man every art which is taught4 ,for example1 he says1 that a boy will become a piper if he spend some time with a piper1 or a geometrician if he does so with a geometrician1 or a grammarian with a grammarian1 or a carpenter with a carpenter1 and to one in close contact with other trades it will happen in the same way4 ,but the substance of the principles1 he says1 are light and darkness2 and between them there is uncontaminated spirit4 ,but the spirit which is set between the darkness below and the light on high1 is not breath like a gust of wind or some little ,sidenote3 p4 #baj4 breeze which can be perceived1 but resembles some faint perfume of balsam or of incense artificially compounded1 as a power penetrating by force of a fragrance inconceivable and better than can be said in speech4 ,but since the light is above and the darkness below and the spirit as has been said between them1 the light naturally shines like a ray of the sun on high on the underlying darkness1 and again the fragrance of the spirit having the middle place spreads abroad and is borne in all directions1 as we observe the fragrance of the incense burnt in the fire carried everywhere4 ,and such being the power of the triply divided1 the power of the spirit and of the light together is in the darkness which is ranged below them4 ,but the darkness is a fearful water1 into which the light with the spirit is drawn down and transformed into such a nature 7as the water74#bea ,and the darkness is not witless1 but prudent completely1 and knows that if the light be taken from the darkness1 the darkness remains desolate1 viewless1 without light1 ,sidenote3 p4 #baa4 powerless1 idle1 and strengthless4 ,wherefore with all its sense and wit it is forced to detain within itself the brilliance and spark of the light with the fragrance of the spirit4 ,and an image of their nature is to be seen in the face of man1 7to wit7 the pupil of the eye dark from the underlying fluids1 7and7 lighted up by 7the7 spirit4 ,as then the darkness seeks after the brilliance1 that it may hold the spark as a slave and may see1 so do the light and the spirit seek after their own power1 and make haste to raise up and take back to themselves their powers which have been mingled with the underlying dark and fearful water4#beb ,but all the powers of the three principles being everywhere boundless in number are each of them wise and understanding as regards its own substance1 and the countless multitude of them being wise and understanding1 whenever they remain by themselves are all at rest4 ,but if one power draws near to another1 the unlikeness of 7the things in7 juxtaposition effects a certain movement and activity formed from the movement1 by the coming together and juxtaposition of the meeting ,sidenote3 p4 #bab4 powers4 ,for the coming together of the powers comes to pass like some impression of a seal struck by close conjunction for the sealing of the substances brought up 7to it74#bec ,since then the powers of the three principles are boundless in number and the conjunctions of the boundless powers 7also7 boundless1 there must needs be produced images of boundless seals4 ,now these images are the forms#bed of the different animals4 ,from the first great conjunction then of the three principles came into being a certain great form of a seal1 7to wit7 heaven and earth4 ,and heaven and earth are planned very like a matrix having the navel#bee in the midst4 ,and if1 he says1 one wishes to have this design under his eyes1 let him examine with skill the pregnant womb of any animal he pleases1 and he will discover the type of heaven and earth and of all those things between which lie unchangeably below4 ,and the appearance of heaven and earth became by the first conjunction such as to be like a womb4 ,but again between heaven and earth boundless conjunctions of powers have occurred4 ,and each conjunction wrought and stamped#bef nothing else than a seal of ,sidenote3 p4 #bac4 heaven and earth like a womb4 ,but within this 7the earth7 there grew from the boundless seals boundless multitudes of different animals4 ,and into all this infinity which is under heaven there was scattered and distributed among the different animals1 together with the light1 the fragrance of the spirit from on high4 ,then there came into being from the water the first-born#beg principle 7to wit7 a wind violent and turbulent and the cause of all generation4 ,for making some agitation in the waters it raises waves in them4 ,but the motion of the waves as if it were some impregnating impulse is a beginning of generation of man or beast when it is driven onward swollen by the impulse of the spirit4 ,but when this wave has been raised from the water and made pregnant in the natural way1 and has received within itself the feminine power of reproduction1 it retains the light scattered from on high together with the fragrance of the spirit--that ,sidenote3 p4 #bad4 is mind given shape in the different species4#beh ,which 7mind7 is a perfect ,god1 who is brought down from the unbegotten light on high and from the spirit into man's nature as into a temple1 by the force of nature and the movement of the wind4 ,it has been engendered from the water 7and7 commingled and mixed with the bodies as if it were 7the7 salt of the things which are and a light of the darkness struggling to be freed from the bodies and not able to find deliverance and its way out4 ,for some smallest spark from the light 7has been mingled7 with the fragrance from above 7i4 e4 from the spirit71 like a ray 7making composition of things dissolved and7 solution of things compounded as1 he says1 is said in a psalm4#bei ,therefore every thought and care of the light on high is how and in what way the mind may be set free from the death of the wicked and dark body 7and7 from the ,father of that which is below1 who is the wind which raised the waves in agitation and disorder ,sidenote3 p4 #bae4 and has begotten ,nous his own perfect son1 not being his own 7son7 as to substance4#bfj ,for he was a ray from on high from that perfect light overpowered in the dark and fearful bitter and polluted water1 which 7ray7 is the shining spirit borne above the water4 ,when then the waves 7raised from the7 waters have received within themselves the feminine power of reproduction1 they detain in#bfa the different species1 like some womb1 7the light7 scattered 7from on high71 7with the fragrance of the spirit7 as is seen in all animals4 ,but the wind at once violent and turbulent is borne along like the hissing of a serpent4 ,first then from the wind1 that is from the serpent1 came the principle of generation in the way aforesaid1#bfb all things having received the principle of generation at the same time4 ,when then the light and the spirit were received into the unpurified ,sidenote3 p4 #baf4 and much suffering disordered womb1 the serpent1 the wind of the darkness1 the first-born of the waters entering in1 begets man1 and the unpurified womb neither loves nor recognizes any other form 7but the serpent's74#bfc ,then the perfect ,word of the light on high1 having been made like the beast1 the serpent1 entered into the unpurified womb1 beguiling it by its likeness to the beast1 so that it might loose the bands which encircle the ,perfect ,mind which was begotten in the impurity of the womb by the first-born of the water1 7to wit7 the serpent1 the beast4 ,this1 he says1 is the form of the slave#bfd and this the need for the descent of the ,word of ,god into the womb of a ,virgin4 ,but it is not enough1 he says1 that the ,perfect ,man1 the ,word1 has entered into the womb of a virgin and has loosed the pangs which were in that darkness4 ,but in truth after entering into the foul mysteries of the womb1 ,he was washed#bfe and drank of the cup of living bubbling water1 which he must needs drink who was about to do off the slave-like form and do on a heavenly garment4 ,sidenote3 p4 #bag4 #bj4 ,this is what the champions of the ,sethianian doctrines say1 to put it shortly4 ,but their system is made up of sayings by physicists and of words spoken in respect of other matters1 which they transfer to their own system and explain as we have said4 ,and they say that ,moses also supported their theory when he said 8,darkness1 gloom and whirlwind40 ,these1 he says1 are the three words4 ,or when he says that there were three born in ,paradise1 ,adam1 ,eve 7and the7 ,serpent2 or when he says three 7others71 ,cain1 ,abel 7and7 ,seth2 and yet again three1 ,shem1 ,ham 7and7 ,japhet2 or when he speaks of three patriarchs1 ,abraham1 ,isaac1 7and7 ,jacob2 or when he says that there existed three days before the ,sun and ,moon2 or when he says that there are three laws 7the7 prohibitive1 7the7 permissive and the punitive4 ,and a prohibitive law is3 8,from every tree in ,paradise thou mayest eat the fruit1 but of the tree of knowledge of good and evil1 eat not40 ,but in this saying3 8,go forth from thine own land1 and from thy kindred and 7thou shalt come7 hither into a land which ,i shall show thee40 ,this law he says is permissive for he who chooses may go forth and he who chooses may remain4 ,but the law is punitive which says 8,thou shalt not commit adultery1 thou shalt not steal1 thou shalt not murder0--for to each of these sins there is a penalty4#bff ,sidenote3 p4 #bah4 ,but the whole teaching of their system is taken from the ancient theologists ,musus1 ,linus and he who most especially makes known the initiations and mysteries 7to wit71 ,orpheus4 ,for their discourse about the womb is also that of ,orpheus2 and the phallus1 which is virility1 is thus explicitly mentioned in the ,bacchica of ,orpheus4#bfg ,and these things were made the subject of initiation and were handed down to men1 before the initiatory rite of ,celeus1 ,triptolemus1 ,demeter1 ,core and ,dionysos in ,eleusis1 at ,phlium in ,attica4 ,for earlier than the ,eleusinian ,mysteries are the secret rites of the so-called ,great 7,mother7 in ,phlium4 ,for there is in that 7town7 a porch1 and on the porch to this day is engraved the representation of all the words spoken 7in them74 ,sidenote3 p4 #bai4 ,many things are engraved on that porch concerning which ,plutarch also makes discourse in his ten books against ,empedocles4 ,and on the doors is engraved a certain old man grey-haired1 winged1 having his pudendum stretched forth1 pursuing a fleeing woman of a blue colour4 ,and there is written over the old man 8,phaos ruentes0 and over the woman 8,perephicola40 ,but 8phaos ruentes0 seems to be the light according to the theory of the ,sethians and the 8phicola0 the dark water1 while between them is at an interval the harmony of the spirit4 ,and the name of 8,phaos ruentes0 denotes the rushing below of the light as they say from on high4 ,so that we may reasonably say that the ,sethians celebrate among themselves 7rites7 in some degree akin to the ,phliasian ,mysteries of the ,great 7,mother74#bfh ,and to the triple division of things the poet seems to bear witness when he says3-- 8,and in three lots were all things divided ,and each drew his own domain40-- 7,homer1 ,il41 ,,xv1 #ahi4bfi7 that is each of the threefold divisions has taken power4 ,sidenote3 p4 #bbj4 ,and1 as for the underlying dark water below1 that the light has plunged into it and that the spark borne down 7into it7 ought to be restored and taken on high from it1 the all-wise ,sethians seem to have here borrowed from ,homer when he says3-- 8,let earth be witness and wide heaven above ,and the water of ,styx that flows below ,the greatest oath and most terrible to the blessed gods40#bgj-- 7,il4 ,,xv1 #cf-ch47 ,that is1 the gods1 according to ,homer1 think water something ill-omened and frightful1 wherefore the theory of the ,sethians says it is frightful to the ,nous4 #ba4 ,this is what they say and other things like it in endless writings4 ,and they persuade those who are their disciples to read the theory of ,composition and ,mixture#bga which is studied by many others and by ,andronicus the ,peripatetic4 ,the ,sethians then say that the theory about ,composition and ,mixture is to be framed after this fashion3 ,the light ray from on high has been compounded and the ,sidenote3 p4 #bba4 very small spark has been lightly mingled#bgb in the dark waters below1 and 7these two7 have united and exist in one mass as one odour 7results7 from the many kinds of incense on the fire4 ,and the expert who has as his test an acute sense of smell ought to delicately distinguish from the sole smell of the incense the different kinds of it set on the fire2 as 7for example7 if it be storax and myrrh and frankincense or if anything else be mixed with it4 ,and they make use of other comparisons1 as when they say that if brass has been mixed with gold1 a certain process#bgc has been discovered which separates the gold from the brass4 ,and in like manner if tin or brass or anything of the same kind be found mixed with silver1 these by some better process of alloy are also separated4 ,but even now any one distinguishes water mixed with wine4 ,thus1 he says1 if all things are mingled together they are distinguished4 ,and truly1 he says1 learn from the animals4 ,for when the animal is dead each 7of its parts7 is separated 7from the rest7 and thus when dissolved1 the animal disappears4 ,this he says is the saying3 8,i come not to bring peace upon the earth but a sword0#bgd--that is to cut in twain and separate the things ,sidenote3 p4 #bbb4 which have been compounded together4 ,for each of the compounds is cut in twain and separated when it lights on its proper place4 ,for as there is one place of composition for all the animals1 so there has been set up one place of dissolution1 which no man knoweth1 he says1 save only we who are born again1 spiritual not fleshly1 whose citizenship is in the heavens above4 ,with these insinuations they corrupt their hearers1 both when they misuse words1 turning good sayings into bad as they wish1 and when they conceal their own iniquity by what comparisons they choose4 ,all things then1 he says1 which are compounds have their own peculiar place and run towards their own kindred things as the iron to the magnet1 the straw to the amber1 and the gold to the sea-hawk's spine4#bge ,and thus the 7ray7 of light which was mingled with the water having received from teaching and learning 7the knowledge of7 its own proper place hastens to the ,word come from on high in slave-like form and becomes with the ,word a ,word where the ,word is1 more 7quickly7 than the iron 7flies7 to the magnet4 ,sidenote3 p4 #bbc4 ,and that these things are so1 he says1 and that all compounded things are separated at their proper places1 learn 7thus73--,there is among the ,persians in the city ,ampa near the ,tigris a well1 and near this well and above it has been built a cistern having three outlets4 ,from which well if one draws1 and takes up in a jar what is drawn from the well whatever it is and pours it into the cistern hard by2 when it comes to the outlets and is received from each outlet in one vessel1 it separates itself4 ,and in the first outlet is exhibited an incrustation#bgf of salt1 and in the second bitumen1 and in the third oil4 ,but the oil is black1 as he says ,herodotus also recounts1#bgg has a heavy odour and the ,persians call it rhadinace4 ,this simile of the well1 say the ,sethians1 suffices for the truth of their proposition better than all that has been said above4 #bb4 ,the opinion of the ,sethians seems to us to have been made tolerably plain4 ,but if any one wishes to learn the whole of their system let him read the book inscribed ,paraphrase 7of7 ,seth2 for all their secrets he will find there enshrined4#bgh ,but since we have set forth the things of the ,sidenote3 p4 #bbd4 ,sethians#bgi let us see also what ,justinus thinks4 #d4 ,justinus4#bhj #bc4 ,justinus1 being utterly opposed to every teaching of the ,holy ,scriptures1 and also to the writing or speech#bha of the blessed ,evangelists1 since the ,word taught his disciples saying3 8,go not into the way of the ,gentiles0#bhb--which is plainly3 ,give no heed to the vain teaching of the ,gentiles--seeks to bring back his hearers to the marvel-mongering of the ,greeks and what is taught by it4 ,he sets out word for word and in detail the fabulous tales of the ,greeks1 but neither teaches first hand#bhc nor hands down his own complete mystery unless he has bound the dupe by an oath4 ,thereafter he explains the myth for the purpose of winning souls1#bhd so that those who read the numberless follies of the books shall have the fables as consolation#bhe--;as if one tramping along a road and coming across an inn should see fit to rest--and so that when they have again turned to the ,sidenote3 p4 #bbe4 full study of the things read1 they may not detest them until1 being led on by the rush of the crowd1 they have plunged into the offence artfully contrived by him1 having first bound them by fearful oaths neither to utter nor to abandon his teaching and compelling them to accept it4 ,thus he delivers to them the mysteries impiously sought out by him1 using as aforesaid the ,greek myths and partly corrupted books according to what they indicate of the aforesaid heresies4 ,for they all1 drawn by one spirit1 are led into a deep pit 7of error7 but each narrates and mythologizes the same things differently4 ,but they all call themselves especially ,gnostics1 as if they alone had drunk in the knowledge of the perfect and good4 #bd4 ,but swear1 says ,justinus1 if you wish to know the things 8which eye hath not seen nor ear heard1 nor have they entered into the heart of man10#bhf 7that is7 ,him who is good above all things1 the ,highest1 to keep the ineffable secrets of the teaching4 ,for our ,father also1 when he saw the ,good ,one and was perfected by him1 kept silence as to ,sidenote3 p4 #bbf4 the secrets#bhg and swore as it is written3 8,the ,lord sware and will not repent40#bhh ,having then thus sealed up these 7secrets71 he turns their minds to many myths through a quantity 7of books71 and thus leads to the ,good ,one1 perfecting the myst by unspoken mysteries4 ,but we shall not travel through more 7of his works74 ,we shall give as a sample the ineffable things from one book of his1 it being one which he clearly thinks of high repute4 ,it is inscribed ,baruch4#bhi ,we shall disclose one myth set forth in it by him out of many1 it being also in ,herodotus4 ,having transformed#bij this1 he tells it to his hearers as new1 the whole system of his teaching being made up out of it4 #be4 ,now ,herodotus#bia says that ,heracles when driving ,geryon's oxen from ,erytheia#bib came to ,scythia and being wearied by the way lay down to sleep in some desert place for a short time4 ,while he was asleep his horse disappeared1 mounted on which he had made his long journey4#bic ,on waking he made search over most of the desert in the attempt to find his horse4 ,he entirely misses the horse1 ,sidenote3 p4 #bbg4 but finding a certain semi-virgin girl#bid in the desert1 he asks her if she had seen the horse anywhere4 ,the girl said that she had seen it1 but would not at first show it to him unless ,heracles would go with her to have connection with her4 ,but ,herodotus says that the upper part of the girl as far as the groin was that of a virgin1 but that the whole body below the groin had in some sort the frightful appearance of a viper4 ,but ,heracles1 being in a hurry to find his horse yielded to the beast4 ,for he knew her and made her pregnant1 and foretold to her after connection that she had in her womb three sons by him who would be famous4#bie ,and he bade her when they were born to give them the names ,agathyrsus1 ,gelonus1 and ,scytha4 ,and taking the horse from the beast-like girl as his reward1 he went away with his oxen4 ,but after this1 there is a long story in ,herodotus4#bif ,let us dismiss it at present4 ,but we will explain something of what ,justinus teaches when he turns this myth into 7one of7 the generation of the things of the universe4 #bf4 ,this he says3 ,there were three unbegotten principles of the universals1#big two male and one female4 ,and ,sidenote3 p4 #bbh4 of the male1 one is called the ,good ,one1 he alone being thus called1 and he has foreknowledge of the universals4 ,and the second is the ,father of all begotten things1 not having foreknowledge and being 7unknowable and7#bih invisible4 ,but the female is without foreknowledge1 passionate1 two-minded1 two-bodied1 in all things resembling ,herodotus' myth1 a virgin to the groin and a viper below1 as says ,justinus4 ,and this maiden is called ,edem and ,israel4 ,these1 he says1 are the principles of the universals1 their roots and sources1 by which all things came into being1 beside which nothing was4 ,then the ,father without foreknowledge1 beholding the semi-virgin1 who was ,edem1 came to desire of her4 ,this ,father1 he says1 is called ,elohim4#bii ,not less did ,edem desire ,elohim1 and desire brought them together into one favour of love4 ,and the ,father from such congress begot on ,edem twelve angels of his own4 ,and the names of these angels of the ,father are3 ,michael1 ,amen1 ,baruch1 ,gabriel1 ,esaddus4#cjj444 ,and the names of the angels of the ,mother which ,edem created are likewise set down4 ,these are3 ,babel1 ,achamoth1 ,naas1 ,bel1 ,belias1 ,sidenote3 p4 #bbi4 ,satan1 ,sal1 ,adonaios1 ,kavithan1 ,pharaoh1 ,karkamenos1 ,lathen4#cja ,of these twenty-four angels the paternal ones join with the ,father and do everything in accordance with his will1 but the maternal angels 7side7 with the ,mother1 ,edem4 ,and he says that ,paradise is the multitude of these angels taken together2 concerning which ,moses says3 8,god planted a ,paradise in ,edem towards the ,east10#cjb that is1 towards the face of ,edem that ,edem might ever behold ,paradise1 that is1 the angels4 ,and the angels of this ,paradise are allegorically called trees1#cjc and ,baruch1 the third angel of the ,father1 is the ,tree of ,life1 and ,naas1 the third angel of the ,mother is the ,tree of ,knowledge of ,good and ,evil4#cjd ,for thus1 he says1 the 7words7 of ,moses ought to be interpreted1 saying3 ,moses declared them covertly1 because all do not come to the truth4 ,but he says also when ,paradise was produced from the mutual pleasure of ,elohim and ,edem1 the angels of ,elohim taking 7dust7 from the fairest earth1 that is1 not from the beast-like parts of ,edem1 but from the man-like and cultivated regions of the earth above the groin1 create man4 ,but from the beast-like parts1 he says1 the wild beasts and ,sidenote3 p4 #bcj4 other animals are produced4 ,now they made man as a symbol of their#cje unity and good-will and placed in him the powers of each1 ,edem 7supplying7 the soul and ,elohim the spirit4#cjf ,and there thus came into being a certain seal1 as it were and actual memorial of love and an everlasting sign of the marriage of ,elohim and ,edem1 7to wit7 a man who is ,adam4 ,and in like manner also1 ,eve came into being as ,moses has written1 an image and a sign and a seal to be for ever preserved of ,edem4 ,and there was likewise placed in ,eve the image1 a soul from ,edem but a spirit from ,elohim4 ,and commands were given to them1 8,increase and multiply and replenish the earth10#cjg that is ,edem1 for so he would have it written4 ,for the whole of her own power ,edem brought to ,elohim as it were some dowry in marriage4 ,whence1 he says1 in imitation of that first marriage1 women unto this day bring freely to their husbands in obedience to a certain divine and ancestral law 7a dowry7 which is that of ,edem to ,elohim4 ,but when heaven and earth and the things which were therein had been created as it is written by ,moses1 the twelve angels of the ,mother were divided into four authorities and each quarter1 he says1 is called a river1 7to wit7 ,phison and ,gihon1 ,tigris and ,euphrates1 as ,moses says3 ,sidenote3 p4 #bca4 ,these twelve angels visiting the four parts encompass and arrange the world1 having a certain satrapial#cjh power over the world by the authority of ,edem4 ,but they abide not always in their own places1 but as it were in a circular dance1 they go about exchanging place for place1 and at certain times and intervals giving up the places assigned to them4 ,when ,phison has rule over the places1 famine1 distress and affliction come to pass in that part of the world1 for miserly is the array of these angels4 ,and in like manner in each of the quarters according to the nature and power of each1 come evil times and troops of diseases4 ,and evermore the flow of evil according to the rule of the quarters1 as if they were rivers1 by the will of ,edem goes unceasingly about the world4 ,but from some such cause as this did the necessity of evil come about4#cji ,when ,elohim had built and fashioned ,sidenote3 p4 #bcb4 the world from mutual pleasure1 he wished to go up to the highest parts of heaven and to see whether any of the things of creation lacked aught4 ,and he took his own angels with him1 for he was 7by nature7 one who bears upward1 and left below ,edem1 for she being earth did not wish to follow her spouse on high4 ,then ,elohim coming to the upper limit of heaven and beholding a light better than that which himself had fashioned1 said3 8,open unto me the gates that ,i may enter in and acknowledge the ,lord3 ,for ,i thought that ,i was the ,lord40#caj ,and a voice from the light answered him1 saying3 8,this is the gate of the ,lord 7and7 the just enter through it40 ,and straightway the gate was opened1 and the ,father entered without his angels into the presence of the ,good ,one and saw 8what eye has not seen nor ear heard1 nor has it entered into the heart of man40 ,then the ,good ,one says to him1 8,sit thou on my right hand40#caa ,but the ,father says to the ,good ,one3 8,suffer me1 ,o ,lord1 to overturn the world which ,i have made2 for my spirit is bound in men and ,i wish to recover it40 ,then says the ,good ,one to him3 8,while with me thou canst do no evil2 for thou and ,edem made the world from mutual pleasure4 ,let therefore ,edem hold creation ,sidenote3 p4 #bcc4 while she will2#cab but do thou abide with me40 ,then ,edem knowing that she had been abandoned by ,elohim was grieved1 and sat beside her own angels and adorned herself gloriously lest haply ,elohim coming to desire of her should descend to her4 ,but since ,elohim being ruled by the ,good ,one did not come down to ,edem1 she gave command to ,babel1 who is ,aphrodite1 to bring about fornication and dissolutions of marriage among men1 in order that as she was separated from ,elohim1 so also might the 7spirit7 of ,elohim which is in men be tortured1 7and7 grieved by such separations and might suffer the same things as she did on being abandoned4 ,and ,edem gave great power to her third angel ,naas1#cac that he might punish with all punishments the spirit of ,elohim which is in men1 so that through the spirit ,elohim might be punished for having left his spouse contrary to their vows4 ,the ,father ,elohim seeing this sent forth his third angel ,baruch to the help of the spirit which is in men4 ,sidenote3 p4 #bcd4 ,then ,baruch came again and stood in the midst of the angels--for the angels are ,paradise in the midst of which he stood--and gave commandment to the man3 8,from every tree which is in ,paradise freely eat1 but from 7the tree7 of ,knowledge of ,good and ,evil eat not10#cad which tree is ,naas4 ,that is to say3 ,obey the eleven other angels of ,edem for the eleven have passions1 but have no transgression4 ,but ,naas had transgression1 for he went in unto ,eve and beguiled her and committed adultery with her1 which is a breach of the ,law4 ,and he went in also unto ,adam and used him as a boy which is also a breach of the ,law4#cae ,thence came adultery and sodomy4 ,from that time vices bore sway over men1 and the good things came from a single source1 the ,father4 ,for he1 having gone up to the presence of the ,good ,one showed the way to those who wished to go on high2 but his having withdrawn from ,edem made a source of ills to the spirit of ,sidenote3 p4 #bce4 the ,father which is in men4 ,therefore ,baruch was sent to ,moses1 and through him spoke to the sons of ,israel that he might turn them towards the ,good ,one4 ,but the third#caf 7angel ,naas7 by means of the soul which came from ,edem to ,moses as also to all men1 darkened the commandments of ,baruch and made them listen to his own4 ,therefore the soul is arrayed against the spirit and the spirit against the soul4#cag ,for the soul is ,edem and the spirit ,elohim1 each of them being in all mankind1 both females and males4 ,again after this1 ,baruch was sent to the ,prophets1 so that by their means the spirit which dwells in man might hearken and flee from ,edem and the device of wickedness#cah as the ,father ,elohim had fled4 ,and in like manner and by the same contrivance1 ,naas by the soul which inhabits man along with the spirit of the ,father seduced the ,prophets1 and they were all led astray and did not follow the words of ,baruch which ,elohim had commanded4 ,sidenote3 p4 #bcf4 ,in the sequel1 ,elohim chose ,heracles as a prophet out of the uncircumcision and sent him that he might fight against the twelve angels of the creation of the wicked ones4 ,these are the twelve contests of ,heracles which he fought in their order from the first to the last against the lion1 the bear1 the wild boar1#cai and the rest4 ,for these are the names of the nations which have been changed1 they say1 by the action of the angels of the ,mother4 ,but when he seemed to have prevailed1 ,omphale1 who is ,babel or ,aphrodite#cbj becomes connected with him and leads astray ,heracles1 strips him of his power 7which is7 the commands of ,baruch which ,elohim commanded1 and puts other clothes on him1 her own robe1 which is the power of ,edem who is below4 ,and thus the power of prophecy#cba of ,heracles and his works become imperfect4 ,last of all in the days of ,herod the king1 ,baruch is again sent below by ,elohim and coming to ,nazareth finds ,jesus1 the son of ,joseph and ,mary1#cbb a boy of twelve years old1 feeding sheep1 and teaches ,him all things from the beginning which came about from ,edem and ,elohim and the things ,sidenote3 p4 #bcg4 which shall be hereafter1 and he said3 8,all the prophets before thee were led astray4 ,strive1 therefore1 ,o ,jesus1 ,son of ,man1 that thou be not led astray1 but preach this word unto men4 ,and proclaim to them the things touching the ,father and the ,good ,one1 and go on high to the ,good ,one and sit there with ,elohim the ,father of us all40 ,and ,jesus hearkened to the angel1 saying3 8,lord1 ,i will do all 7these7 things10 and ,he preached4 ,then ,naas wished to lead astray this one also 7but ,jesus did not wish to hearken to him7#cbc for ,he remained faithful to ,baruch4 ,then ,naas1 angered because he could not lead ,him astray1 made ,him to be crucified4 ,but ,he1 leaving the body of ,edem on the ,cross1 went on high to the ,good ,one4 ,but ,he said to ,edem3 8,woman1 receive thy ,son10#cbd that is the natural and earthly man1 and commending#cbe the spirit into the hands of the ,father went on high to the presence of the ,good ,one4 ,but the ,good ,one is ,priapus1 who before anything was1 was created4 ,whence he is called ,priapus because he previously made#cbf all things4 ,wherefore he says he is set up before every temple#cbg being honoured by the whole creation and in the streets bears the blossoms of creation on his head1 that is the fruits of creation of which he is the ,sidenote3 p4 #bch4 cause having first made the creation which before did not exist4 ,when therefore you hear men say that a swan came upon ,leda and begot children from her1 the swan is ,elohim and ,leda is ,edem4 ,and when men say that an eagle came upon ,ganymede1 the eagle is ,naas and ,ganymede is ,adam4 ,and when they say that the gold came upon ,danae and begot children from her1 the gold is ,elohim and ,danae is ,edem4 ,and likewise they making parallels in the same way teach all such words as bring in myths4 ,when then the ,prophets say3 8,hear ,o ,heaven and give ear ,o ,earth1 the ,lord has spoken10#cbh ,heaven means1 he says1 the spirit which is in man from ,elohim and ,earth the soul which is in man 7together7 with the spirit1 and the ,lord means ,baruch1 and ,israel1 ,edem4 ,for ,edem is also called ,israel the spouse of ,elohim4 8,israel10 he says1 8knew me not2 for if she had known that ,i was with the ,good ,one1 she would not have punished the spirit which is in man through the ,father's ignorance40 #bg4 ,afterwards 444 is written also the oath in the first ,sidenote3 p4 #bci4 book which is inscribed ,baruch which those swear who are about to hear these mysteries and to be perfected#cbi by the ,good ,one4 ,which oath1 he says1 our ,father ,elohim swore when in the presence of the ,good ,one and having sworn did not repent1 touching which1 he says1 it is written3 8,the ,lord sware and did not repent40 ,this is that oath3 8,i swear by ,him who is above all1 the ,good ,one1 to preserve these mysteries and to utter them to none1 nor to turn away from the ,good ,one to creation40 ,and when he has sworn that oath he enters into the presence of the ,good ,one and sees 8what eye hath not seen nor ear heard and it has not entered into the heart of man10 and he drinks from the living water1 which is their font1 as they think1 the well of living1 sparkling water4 ,for there is a distinction1 he says1 between water and water2 and there is the water below the firmament of the bad creation1 wherein are baptized#ccj the earthly and natural men1 and there is the living water ,sidenote3 p4 #bdj4 above the firmament of the ,good ,one in which ,elohim was baptized and having been baptized did not repent4 ,and when the prophet declares1 he says1 to take unto himself a wife of whoredom because the earth whoring has committed whoredom from behind the ,lord1#cca that is ,edem from ,elohim4 ,in these words1 he says1 the prophet speaks clearly the whole mystery1 but he was not hearkened to by the wickedness of ,naas4 ,in that same fashion also they hand down other prophetic sayings in many books4 ,but pre-eminent among them is the book inscribed ,baruch in which he who reads will know the whole management of their myth4 ,now1 though ,i have met with many heresies1 beloved1 ,i have met with none worse than this4 ,but truly1 as the saying is1 we ought1 imitating his ,heracles1 to cleanse the ,augean dunghill or rather trench1 having fallen into which his followers will never be washed clean nor indeed be able to come up out of it4 #bh4 ,since then we have set forth the designs of ,justinus the ,gnostic falsely so called1 it seems fitting to set forth also ,sidenote3 p4 #bda4 in the succeeding books the tenets of the heresies which follow him#ccb and to leave none of them unrefuted2 the things said by them being quite sufficient when exposed to make an example of them1 if and only their hidden and unspeakable 7mysteries7 would leap to light into which the senseless are hardly and with much toil initiated4#ccc ,let us see now what ,simon says4 ,,end ,,of ,,vol4 ,i4 ,,footnotes ,footnote #a3 ,in this chapter1 ,hippolytus treats of what is probably a late form of the ,ophite heresy1 certainly one of the first to enter into rivalry with the ,catholic ,church4 ,for its doctrines and practices1 the reader must be referred to the chapter on the ,ophites in the translator's ,forerunners and ,rivals of ,christianity1 vol4 ,,ii2 but it may be said here that it seems to have sprung from a combination of the corrupt ,judaism then practised in ,asia ,minor with the ,pagan myths or legends prevalent all over ,western ,asia1 which may some day be traced back to the ,sumerians and the earliest civilization of which we have any record4 ,yet the ,ophites admitted the truth of the ,gospel narrative1 and asserted the existence of a ,supreme ,being endowed with the attributes of both sexes and manifesting ,himself to man by means of a ,deity called ,his son1 who was nevertheless identified with both the masculine and feminine aspects of his ,father4 ,this triad1 which the ,ophites called the ,first ,man1 the ,second ,man1 and the ,first ,woman or ,holy ,spirit1 they represented as creating the planetary worlds as well as the 8world of form10 by the intermediary of an inferior power called ,sophia or ,wisdom and her son ,jaldabaoth1 who is expressly stated to be the ,god of the ,jews4 ,all this we knew before the discovery of our text from the statements of heresiologists like ,st4 ,irenus and ,epiphanius2 but ,hippolytus goes further than any other author by connecting these ,ophite theories with the worship of the ,mother of the ,gods or ,cybele1 the form under which the triune deity of ,western ,asia was best known in ,europe4 ,the unnamed ,naassene or ,ophite author from whom he quotes without intermission throughout the chapter1 seems to have got hold of a hymn to ,attis used in the festivals of ,cybele1 in which ,attis is1 after the syncretistic fashion of post-,alexandrian paganism1 identified with the ,syrian ,adonis1 the ,egyptian ,osiris1 the ,greek ,dionysos and ,hermes1 and the ,samothracian or ,cabiric gods ,adamna and ,corybas2 and the chapter is in substance a commentary on this hymn1 the order of the lines of which it follows closely4 ,this commentary tries to explain or 8interpret0 the different myths there referred to by passages from the ,old and ,new ,testaments and from the ,greek poets dragged in against their manifest sense and in the wildest fashion4 ,most of these supposed allusions1 indeed1 can only be justified by the most outrageous play upon words1 and it may be truly said that not a single one of them when naturally construed bears the slightest reference to the matter in hand4 ,yet they serve not only to elucidate the ,ophite beliefs1 but give1 as it were accidentally1 much information as to the scenes enacted in the ,eleusinian and other heathen mysteries which was before lacking4 ,the author also quotes two hymns used apparently in the ,ophite worship which are not only the sole relics of a once extensive literature1 but are a great deal better evidence as to ,gnostic tenets than his own loose and equivocal statements4 ,as the legend of ,attis and ,cybele may not be familiar to all1 it may be well to give a brief abstract of it as found in ,pausanias1 ,diodorus ,siculus1 ,ovid1 and the ,christian writer ,arnobius4 ,cybele1 called also ,agdistis1 ,rhea1 ,g1 or the ,great ,mother1 was said to have been born from a rock accidentally fecundated by ,zeus4 ,on her first appearance she was hermaphrodite1 but on the gods depriving her of her virility it passed into an almond-tree4 ,the fruit of this was plucked by the virgin daughter of the river ,sangarios1 who1 placing it in her bosom1 became by it the mother of ,attis1 fairest of mankind4 ,attis at his birth was exposed on the river-bank1 but was rescued1 brought up as a goatherd1 and was later chosen as a husband by the king's daughter4 ,at the marriage feast1 ,cybele1 fired by jealousy1 broke into the palace and1 according to one version of the story1 emasculated ,attis who died of the hurt4 ,then ,cybele repented and prayed to ,zeus to restore him to life1 which prayer was granted by making him a god4 ,the ceremonies of the ,megalesia celebrating the ,death and ,resurrection of ,attis as held in ,rome during the late ,republic and early ,empire1 and their likeness to the ,easter rites of the ,christian ,church are described in the ,journal of the ,royal ,asiatic ,society for ,october #aiag4 ,footnote #b3 77 1 8thanks to which40 ,footnote #c3 1 a phrase frequent in ,plato4 ,footnote #d3 ,footnote #e3 ,cf4 ,rev4 ii4 #bd4 ,footnote #f3 4 ,footnote #g3 ,cruice thinks the name derived from the ,adam ,cadmon of the ,jewish ,cabala4 ,but ,adamas 8the unsubdued0 is an epithet of ,hades who was equated with ,dionysos1 the analogue of ,attis4 ,cf4 ,irenus1 ,i1 #a4 ,footnote #h3 ,salmon and ,sthelin in maintaining their theory that ,hippolytus' documents were contemporary forgeries make the point that something like this hymn is repeated later in the account of ,monoimus the ,arabian's heresy4 ,the likeness is not very close4 ,cf4 ,,ii1 p4 #ajg infra4 ,footnote #i3 ,origen 7cont4 ,celsum1 ,,vi1 #cj7 says the ,ophites used to curse the name of ,christ4 ,hence ,origen cannot be the author of the ,philosophumena4 ,footnote #aj3 4 ,i am doubtful whether he is here using the word in its philosophic or ,aristotelian sense as 8entities necessarily differing from one another in kind10 or as 8things of the universe40 ,on the whole the former construction seems here to be right4 ,footnote #aa3 8,that which has been sent08 ,footnote #ab3 ,doubtless as being still confined in matter4 ,footnote #ac3 ,both ,origen and ,celsus knew of this ,mariamne1 after whom a sect is said to have been named4 ,see ,orig4 cont4 ,cels41 ,,vi1 #cj4 ,footnote #ad3 4 ,the usual expression for ,gentiles or ,goyim4 ,footnote #ae3 ,isa4 liii4 #h4 ,footnote #af3 4 ,miller reads 3 8undistinguished40 ,footnote #ag3 ,this hymn is in metre and is said to be from a lost ,pindaric ode4 ,it has been restored by ,bergk1 the restoration being given in the notes to ,cruice's text1 p4 #adb1 and it was translated into ,english verse by the late ,professor ,conington4 ,cf4 ,forerunners1 ,,ii1 p4 #ed1 n4 #f4 ,footnote #ah3 4 ,doubtless a mistake for 4 ,the ,oannes of ,berossus' story wore a fish on his back4 ,footnote #ai3 ,adam the protoplast according to the ,ophites 7,irenus1 ,i1 xviii1 p4 #aig1 ,harvey7 and ,epiphanius 7,hr4 xxxvii1 c4 #d1 p4 #eja1 ,oehler7 was made by ,jaldabaoth and his six sons4 ,the same story was current among the followers of ,saturninus 7,irenus1 ,i1 xviii1 p4 #aig1 ,harvey7 and other ,gnostic sects1 who agree with the text as to his helplessness when first created1 and its cause4 ,footnote #bj3 ,so in the ,bruce ,papyrus1 8,je10 which name ,i have suggested is an abbreviation of ,jehovah1 is called 8the great ,man1 ,king of the great ,aeon of light40 ,see ,forerunners1 ,,ii1 #aic4 ,footnote #ba3 ,eph4 iii4 #ae4 ,cf4 the address of ,jesus to ,his ,father in the last document of the ,pistis ,sophia1 ,forerunners1 ,,ii1 p4 #ahj1 n4 #d4 ,footnote #bb3 ,why is he to be punished8 ,in the ,manichan story 7for which see ,forerunners1 ,,ii1 pp4 #bib ff47 the ,first ,man is taken prisoner by the powers of darkness4 ,both this and that in the text are doubtless survivals of some legend current throughout ,western ,asia at a very early date4 ,cf4 ,bousset's ,hauptprobleme der ,gnosis1 ,leipzig1 #aijg1 c4 #d1 ,der ,urmensch4 ,footnote #bc3 ,so the cryptogram in the ,pistis ,sophia professes to give 8the word by which the ,perfect ,man is moved40 ,forerunners1 ,,ii1 #ahh1 n4 #b4 ,footnote #bd3 3 perhaps 8essence0 or 8being40 ,it is the word for which hypostasis was later substituted according to ,hatch4 ,see his ,hibbert ,lectures1 pp4 #bfi ff4 ,footnote #be3 ,so ,miller1 ,cruice1 and ,schneidewin4 ,i should be inclined to read 1 8light10 as in the ,naassene hymn at the end of this chapter4 ,no ,gnostic sect can have taught that the soul came from ,chaos4 ,footnote #bf3 ,this1 as always at this period1 means 8,syrians40 ,see ,maury1 ,rev4 ,archol41 lviii1 p4 #bdb4 ,footnote #bg3 4 ,he is punning on the likeness between this and 1 8soul40 ,footnote #bh3 ,and between 8nourished0 and 8reared40 ,footnote #bi3 4 ,not or 4 ,at this point the author begins his commentary on the ,hymn of the ,mysteries of ,cybele1 for which see p4 #ada infra4 ,footnote #cj3 1 perhaps 8birth40 ,footnote #ca3 ,an allusion to the myth which makes ,aphrodite and ,persephone share the company of ,adonis between them4 ,footnote #cb3 ,these words are added in the margin4 ,footnote #cc3 ,a prominent feature in the imposture of ,alexander of ,abonoteichus4 ,see ,lucian's ,pseudomantis1 passim4 ,footnote #cd3 ,in the better-known story ,attis castrates himself2 but this version explains the allusion in the hymn on p4 #ada infra4 ,footnote #ce3 i4 e4 restores to her the virility of which they had deprived her when she was hermaphrodite4 ,see n4 on p4 #aai supra4 ,footnote #cf3 4 ,miller and ,schneidewin read 1 8open10 or 8displayed40 ,footnote #cg3 ,gal4 iii4 #bh4 ,so ,clemens ,romanus1 ,ep4 ii4 #ab2 ,clem4 ,alex4 ,strom41 ,,iii1 #ac4 ,cf4 ,pistis ,sophia1 p4 #cgh 7,copt74 ,footnote #ch3 #b ,cor4 v4 #ag2 ,gal4 vi4 #ae4 ,footnote #ci3 i4 e4 masculo-feminine4 ,that ,rhea1 ,cybele and ,g are but different names of the earth-goddess1 see ,maury1 ,rl4 de la ,grce ,antique1 ,i1 #gh ff4 ,for their androgyne character1 see ,j4,r4,a4,s4 for ,oct4 #aiag4 ,footnote #dj3 ,rom4 i4 #bj ff4 ,the text omits several sentences to be found in the ,a4,v4 ,footnote #da3 ,ibid41 v4 #bg4 ,footnote #db3 ,ibid41 v4 #bh4 ,footnote #dc3 1 pollicetur iis qui lavantur1 ,cr4 ,but 8the font0 is the regular patristic expression for the rite4 ,footnote #dd3 ,the text has 1 8other10 which makes no sense4 ,cruice1 following ,schneidewin1 alters it to on the strength of p4 #add infra1 and renders it ineffabilis2 but cannot mean anything but 8dumb0 or 8silent40 ,that baptism in the early heretical sects was followed by a 8chrism0 or anointing1 see ,forerunners1 ,,ii1 #abi1 n4 #b2 ibid41 #aib4 ,footnote #de3 ,luke xvii4 #ba4 ,footnote #df3 ,this does not appear in the severely expurgated fragments of the ,gospel of ,thomas which have come down to us4 ,epiphanius 7,hr4 xxxvii47 includes this gospel in a list of works especially favoured by the ,ophites4 ,footnote #dg3 1 ,cr4 disciplina1 ,macmahon1 8,logos40 ,but see ,arnold1 ,roman ,stoicism1 p4 #afa4 ,footnote #dh3 4 ,in ,hippolytus it always has this meaning4 ,footnote #di3 ,isis4 ,see ,forerunners1 ,i1 p4 #cd4 ,footnote #ej3 4 ,the expression is repeated in the account of ,simon ,magus' heresy 7,,ii1 p4 #ac infra7 and refers to the transmigration of souls4 ,footnote #ea3 1 8,he of whom no image can be made40 ,footnote #eb3 ,prov4 xxiv4 #af4 ,footnote #ec3 ,some qualification like 8originally0 or 8at the beginning0 seems wanting4 ,cf4 ,arnold1 op4 cit41 n4 on p4 #eh supra4 ,footnote #ed3 ,matt4 v4 #de4 ,footnote #ee3 ,he has apparently mistaken ,min of ,coptos or ,nesi-,amsu for ,osiris who is1 ,i think1 never represented thus4 ,at ,denderah1 he is supine4 ,footnote #ef3 ,the 8terms0 of ,hermes which ,alcibiades and his friends mutilated4 ,footnote #eg3 4 ,here as always the 8architect10 or he who creates not ex nihilo1 but from existing material4 ,footnote #eh3 ,for this name which is said by all the early heresiologists to mean 8the ,god of the ,jews10 see ,forerunners1 ,,ii1 #df1 n4 #c4 ,he is called a 8fiery ,god0 apparently from ,deut4 iv4 #bd1 and a fourth number1 either because in the ,ophite theogony he comes next after the ,supreme ,triad of ,father1 ,son1 and ,mother or1 more probably1 from his name covering the ,tetragrammaton1 or name of ,god in four letters4 ,footnote #ei3 ,ps4 ii4 #i4 ,footnote #fj3 ,cr4 supplies 8virtutem02 but the adjective is in the neuter4 ,footnote #fa3 ,eph4 v4 #ad4 ,footnote #fb3 4 ,these expressions repeated up to the end of the chapter are most difficult to render in ,english4 ,the allusion is clearly to a coin stamped with the image of a king4 ,afterwards ,i translate by 8unportrayable10 for brevity's sake4 ,footnote #fc3 ,the famous words which tradition assigns to the ,eleusinian ,mysteries4 ,one version is 8,rain6 conceive60 and probably refers to the fecundation or tillage of the earth4 ,cf4 ,plutarch1 de ,is4 et ,os41 c4 xxxiv4 ,footnote #fd3 ,rom4 x4 #ah4 ,footnote #fe3 ,ps4 cxviii4 #bb4 ,cf4 ,isa4 xxviii4 #af4 ,footnote #ff3 ,see n4 on p4 #abc supra4 ,footnote #fg3 ,isa4 xxviii4 #af4 ,footnote #fh3 ,something is here omitted before 4 ,cf4 ,iliad1 ,,iv1 #cej4 ,footnote #fi3 1 a curious expression meaning evidently ,first ,man4 ,it appears nowhere but in this chapter of the ,philosophumena4 ,footnote #gj3 ,dan4 ii4 #de1 8cut from the mountain without hands40 ,footnote #ga3 ,the ,power called ,adonus or ,adon-ai by the ,ophites is also addressed as 1 8oblivion10 in the 8defence0 made to him by the ascending soul4 ,see ,origen1 cont ,cels4 ,,vi1 c4 #cj ff4 or ,forerunners1 ,,ii1 #gb4 ,footnote #gb3 ,a compound of ,iliad1 ,,xiv1 #bja and #bdf4 ,footnote #gc3 ,ps4 lxxxii4 #f2 ,luke vi4 #ce2 ,john x4 #cd2 ,gal4 iv4 #bf4 ,footnote #gd3 ,john iii1 #f4 ,footnote #ge3 ,joshua iii1 #af4 ,footnote #gf3 ,so the ,cabbalists call one of their word-juggling processes gematria1 which is said to be a corruption of 4 ,footnote #gg3 1 i4 e41 8by implication10 or 8not in words40 ,footnote #gh3 ,play upon and 4 ,footnote #gi3 ,mariam was ,moses' aunt1 ,sephora his wife1 and ,jothor ,sephora's father1 according to some fragments of ,ezekiel quoted by ,eusebius4 ,so ,cruice4 ,footnote #hj3 ,matt4 xiii4 #ac4 ,footnote #ha3 ,isa4 xxviii1 #aj4 ,in ,a4 ,v41 8,precept upon precept2 line upon line2 here a little1 there a little40 ,irenus 7,i1 xix1 #c1 ,i1 p4 #bja1 ,harvey7 says1 ,caulacau is the name in which the ,saviour descended according to ,basilides1 and the word seems to have been used in this sense by other ,gnostic sects1 ,see ,forerunners1 ,,ii1 #id1 n4 #c4 ,footnote #hb3 6 ,footnote #hc3 ,a direct quotation from the ,hymn of the ,great ,mysteries given later1 p4 #ada infra4 ,also a pun between and 4 ,footnote #hd3 ,john #a4 #cd4 ,footnote #he3 ,sophia1 the third person of the ,ophite ,triad and ,jaldabaoth her son4 ,footnote #hf3 ,something omitted after 8cup40 ,footnote #hg3 4 ,a ,jewish measure equivalent to #a modius4 ,cf4 ,matt4 xiii4 #cc4 ,footnote #hh3 ,the famous 4 ,footnote #hi3 ,a compound of ,john vi4 #ec and ,mk4 x4 #ch4 ,footnote #ij3 1 8disciples10 not apostles4 ,footnote #ia3 ,the may mean either 8against0 or 8according to0 nature4 ,footnote #ib3 ,for this ,corybas and his murder by his two brothers see ,clem4 ,alex4 ,protrept41 ,,ii4 ,a pun here follows between ,corybas and 1 8head40 ,footnote #ic3 ,john v4 #c4 ,footnote #id3 4 ,footnote #ie3 ,ps4 xxix4 #c1 #aj4 ,footnote #if3 ,ps4 xxii4 #bj1 ,a4 ,v41 8,my darling from the power of the dog40 ,footnote #ig3 ,isa4 xci4 #h2 xliii4 #a1 #b4 ,footnote #ih3 ,ibid41 xlix4 #ae2 slightly altered4 ,footnote #ii3 ,ibid41 xlix4 #af4 ,footnote #ajj3 ,ps4 xxiv4 #g4 ,a4 ,v4 omits 8rulers0 or archons4 ,footnote #aja3 ,ps4 xxiv4 #h2 xxii4 #f4 ,footnote #ajb3 ,job xl4 #b4 ,footnote #ajc3 ,a pun like that on ,geryon or ,corybas4 ,footnote #ajd3 ,gen4 xxviii4 #ag4 ,footnote #aje3 ,john x4 #g1 #i1 8,i am the door40 ,footnote #ajf3 i4 e4 the worshippers of ,cybele4 ,for ,attis' name of ,pappas1 see ,graillot1 ,le ,culte de ,cyble1 p4 #ae4 ,it seems to mean 8,father40 ,footnote #ajg3 1 666 ,footnote #ajh3 ,eph4 ii4 #ag4 ,footnote #aji3 ,this was an ,orphic doctrine4 ,see ,forerunners1 ,i1 #abg1 n4 #a for authorities4 ,footnote #aaj3 ,matt4 xxiii4 #bg4 ,footnote #aaa3 #a ,cor4 xv4 #eb4 ,footnote #aab3 #b ,cor4 xii4 #c1 #d4 ,a4 ,v4 omits 8second heaven0 and the sights seen4 ,footnote #aac3 4 ,the 8natural man0 of the ,a4 ,v4 ,footnote #aad3 #a ,cor4 ii4 #ac1 #ad4 ,footnote #aae3 ,john vi4 #dd1 8draw him unto me40 ,footnote #aaf3 ,matt4 vii4 #ba4 ,footnote #aag3 ,matt4 xxi4 #ca1 8,kingdom of ,god40 ,footnote #aah3 #a ,cor4 x4 #aa4 ,a pun on 1 8taxes10 and 1 8ends40 ,footnote #aai3 ,cf4 the ,stoic doctrine of 1 ,arnold1 ,roman ,stoicism1 p4 #afa4 ,footnote #abj3 ,lit41 8brought to an end40 ,footnote #aba3 ,a condensation of ,matt4 xiii4 #c-i4 ,footnote #abb3 ,deut4 xxxi4 #bj4 ,footnote #abc3 i4 e4 become united with the ,godhead4 ,the newly-baptized were given milk and honey4 ,cf4 ,hatch1 ,hibbert ,lectures1 above quoted1 p4 #cjj4 ,footnote #abd3 ,matt4 iii4 #aj4 ,footnote #abe3 ,this 8third gate0 is evidently baptism4 ,for the reason see ,forerunners1 ,,ii1 p4 #gc1 n4 #b4 ,footnote #abf3 ,this seems to be a quotation from the ,naassene author4 ,footnote #abg3 ,perhaps an allusion to the 4 ,footnote #abh3 ,matt4 vii4 #f4 ,footnote #abi3 ,the derivation to be tolerable should be 996 ,footnote #acj3 i4 e4 ,proteus4 ,footnote #aca3 ,gal4 iv4 #bg4 ,footnote #acb3 ,jerem4 xxxi4 #ae4 ,footnote #acc3 ,the mistake in geography shows that ,hippolytus was not a ,jew4 ,footnote #acd3 ,jerem4 xviii4 #i4 ,footnote #ace3 444 4 ,footnote #acf3 ,this is in effect the first real information we have as to the final secret of the ,eleusinian ,mysteries4 ,footnote #acg3 ,hesychius also translates ,brimos by 4 ,footnote #ach3 ,hades or ,pluto4 ,footnote #aci3 ,schleiermacher attributes this saying to ,heraclitus4 ,footnote #adj3 ,meineke 7ap4 ,cr47 attributes these lines to ,parmenides4 ,footnote #ada3 ,cf4 ,justinus later1 p4 #age infra4 ,footnote #adb3 ,schneidewin and ,cruice both read 1 8receive0 7their vestures7 for 4 ,footnote #adc3 ,cr4 translates 1 exuta virilitate2 but it seems to be a participle of 4 ,the idea that the ,gnostic pneumatics or spirituals would finally be united in marriage with the angels or was current in ,gnosticism4 ,see ,forerunners1 ,,ii1 #aaj4 ,the 8virgin spirit0 was probably that ,barbelo whom ,irenus1 ,i1 #bf1 #a f4 7pp4 #bba ff41 ,harvey71 describes under that name as reverenced by the 8,barbeliotae or ,naassenes02 in any case1 probably1 some analogue of the earth-goddess1 ever bringing forth and yet ever a virgin4 ,footnote #add3 ,matt4 vii4 #ac1 #ad4 ,the ,a4 ,v4 has for 4 ,footnote #ade3 ,see n4 on p4 #aai supra4 ,footnote #adf3 i4 e4 ,attis4 ,footnote #adg3 is rather to 8scratch10 or 8scarify10 than as in the text4 ,footnote #adh3 ,cf4 ,john iv4 #ba4 ,footnote #adi3 ,cruice's restoration4 ,schneidewin's would read3 8,the ,spirit is there where also the ,father is named1 and the ,son is there born from the ,father40 ,footnote #aej3 ,cf4 ,ezekiel x4 #ab4 ,footnote #aea3 1 not 4 ,footnote #aeb3 ,here we see the interpretation put by ,hippolytus an the ,aristotelian 4 ,footnote #aec3 4 ,the whole of this sentence singularly resembles that in the ,great ,announcement ascribed to ,simon ,magus1 for which see ,,ii1 p4 #ab infra4 ,footnote #aed3 ,this idea of the ,indivisible ,point1 which recurs in several ,gnostic writings1 including those of ,simon and ,basilides1 seems founded on the mathematical axiom that the line and therefore all solid bodies spring from the point1 which itself has 8neither parts nor magnitude40 ,footnote #aee3 4 ,this also is used by ,simon as the equivalent of 4 ,footnote #aef3 ,ps4 xix4 #c4 ,footnote #aeg3 1 ,cr41 sine numine quidquam2 ,macmahon1 8without premeditation40 ,footnote #aeh3 ,performances in the theatres formed part of the ,megalesia or ,festival of the ,great ,mother4 ,footnote #aei3 ,i should be inclined to read 1 8,mysteries of the ,great ,mother40 ,footnote #afj3 ,an allusion to the variant of the ,cybele legend which makes her the emasculator of ,attis4 ,footnote #afa3 ,so ,conington1 who translated the hymns into ,english verse1 and ,schneidewin4 ,hippolytus1 however1 evidently gave this invocation to the ,greeks4 ,see p4 #acb supra4 ,footnote #afb3 ' 1 according to ,schneidewin's restoration 7for which see p4 #agf ,cr471 seems better sense1 if we can suppose that the ,sabazian serpent was so called4 ,footnote #afc3 ,the whole hymn with the next fragment is given as restored to metrical form where quoted in last note4 ,footnote #afd3 ,that is of the ,galli1 or eunuch-priests of ,attis and ,cybele4 ,footnote #afe3 ,thales only said1 so far as we know1 that water was the beginning of all things4 ,footnote #aff3 ,the cornucopia3 horn of the goat 7not bull7 ,amalthea seems to have been intended4 ,i see no likeness between this and the passage in ,deut4 xxxiii4 #ag1 to which ,macmahon refers it4 ,footnote #afg3 ,gen4 ii4 #aj4 ,footnote #afh3 ,this and the three following quotations are from ,gen4 ii4 #aj-ad and follow the ,septuagint version4 ,footnote #afi3 ,play upon ,euphrates and 1 8rejoices40 ,footnote #agj3 4 8,stamps0 would be more correct1 but singularly incongruous with water4 ,footnote #aga3 ,john iv4 #aj4 ,no substantial difference from ,a4 ,v4 ,footnote #agb3 1 but not in the theological sense4 ,footnote #agc3 ,this simile1 repeated often later1 has been the chief support of ,salmon and ,sthelin's forgery theory4 ,yet ,clement of ,alexandria 7,book ,,vii1 c4 #b1 ,stromateis7 also uses it1 and the turning of swords into ploughshares and spears into pruning-hooks appears in ,micah iv4 #c1 as well as in ,isaiah ii4 #d1 without arguing a common origin4 ,footnote #agd3 ,john #a4 #i4 ,footnote #age3 ,isa4 xl4 #ae4 ,footnote #agf3 ,play upon 1 8anointed10 and 4 ,footnote #agg3 #a ,sam4 x4 #a2 xvi4 #ac1 #ad4 ,footnote #agh3 ,the hymn which follows is so corrupt that ,schneidewin declared it beyond hope of restoration4 ,miller shows that the original metre was anapstic1 the number of feet diminishing regularly from #f to #d4 ,he likens this to that of the hymns of ,synesius and the ,tragopodagra of ,lucian4 ,footnote #agi3 ,reading for 4 ,footnote #ahj3 ,this seems to correspond with the ,ophite description of ,sophia or the third ,person of their ,triad in ,chaos4 ,cf4 ,irenus1 ,i1 #bh4 ,footnote #aha3 ,the source of this chapter on the ,naassenes is so far undiscoverable4 ,contrary to his usual practice1 ,hippolytus here mentions the name of no heretical author as he does in the following chapters of this ,book4 ,it is probable1 therefore1 that he may have taken down his account of 8,naassene0 doctrines from the lips of some convert1 which would account for the extreme wildness of the quotations and to the incoherence with which he jumps about from one subject to another4 ,this would also account for the heresy here described being far more ,christian in tone than the other forms of ,ophitism which follow it in the text1 and the quotations from ,scripture1 especially the ,n4,t41 being more numerous and on the whole more apposite than in the succeeding chapters4 ,the style1 such as it is1 is maintained throughout and its continuity should perhaps forbid us to see in it a plurality of authors4 ,little prominence in it is given to the ,serpent which gives its name to the sect1 although it is here said that he is good1 and this seems to point to the ,naassene being more familiar with the ,western than with the ,eastern forms of ,cybele-worship4 ,footnote #ahb3 ,no mention of this sect is made by ,irenus or ,epiphanius1 and ,theodoret's statements concerning it correspond so closely with those of our text as to make it certain either that they were drawn from it or that both he and ,hippolytus drew from a common source4 ,yet ,clement of ,alexandria knew of the ,peratics 7see ,stromateis ,,vii1 #af71 and ,origen 7cont4 ,cels4 ,,vi1 #bh7 speaks of the ,ophites generally as boasting ,euphrates as their founder4 ,the name given to them in our text is said by ,clement 7ubi cit47 to be a place-name1 and the better opinion seems to be that it means 8,mede0 or one who lives on the further side of the ,euphrates4 ,the main point of their doctrine seems to be the great prominence given in it to the ,serpent1 whom they call the ,son1 and make an intermediate power between the ,father of ,all and ,matter4 ,in this they are perhaps following the lead of some of the ,grco-,oriental worships like that of ,sabazius1 one of the many forms of ,attis1 or that of ,dionysos whose symbol was the serpent4 ,the proof of their doctrines1 however1 they sought for not1 like the ,naassenes1 in the mystic rites1 but in a kind of astral theology which looked for religious truths in the grouping of the stars2 and it was in pursuit of this that they identified the ,saviour ,serpent with the constellation ,draco4 ,yet they were ostensibly ,christians1 being apparently perfectly willing to accept the historical ,christ as their great intermediary4 ,their attitude to ,judaism is more difficult to grasp because1 while they quoted freely from the ,old ,testament1 they apparently considered its ,god as an evil1 or at all events1 an unnecessarily harsh1 power1 in which they anticipated ,manes and probably ,marcion4 ,had we more of their writings we should probably find in them the embodiment of a good deal of early ,babylonian tradition1 to which most of these astrological heresies paid great attention4 ,footnote #ahc3 4 ,footnote #ahd3 4 ,cruice thinks these words should be added here instead of in the description of the 8great source0 just above4 ,see ,book ,x1 ,,ii1 p4 #dha infra4 ,footnote #ahe3 ,probably 8,great ,father40 ,footnote #ahf3 ,this is entirely contradictory of ,hippolytus' own statement later of their doctrine that the universe consists of ,father1 ,son1 and ,matter4 1 for which is substituted a page later1 is the last epithet to be applied to a son4 ,is it a mistake for 1 8only begotten80 ,for the three worlds1 see the ,naassene author also1 p4 #aba supra4 ,footnote #ahg3 ,the cause assigned a little later is the salvation of the three worlds4 ,footnote #ahh3 probably means with powers from all three worlds4 ,the phrase is frequent in the ,pistis ,sophia4 ,footnote #ahi3 1 concretiones1 ,cr4 and ,macmahon4 ,it might mean 8decrees0 and is used in the ,septuagint version of ,daniel for 8interpretations0 of dreams4 ,footnote #aij3 ,coloss4 i4 #ai1 and ii4 #i4 ,footnote #aia3 ,from the starry influences8 ,footnote #aib3 ,john iii4 #ag4 ,footnote #aic3 #a4 ,cor4 xi4 #cb4 ,footnote #aid3 ,but see n4 #d on last page and text three sentences earlier4 ,footnote #aie3 ,it was not the world1 but the ,zodiac that the astrologers divided into dodecatemories4 ,see ,bouch-,leclercq1 ,l',astrologie ,gr41 passim4 ,footnote #aif3 ,there must be some mistake here4 ,the planetary world1 according to the astronomy of the time1 only began at the ,moon4 ,footnote #aig3 ,the words which follow1 down to the end of this paragraph1 with the exception of one sentence1 are taken1 not from the astrologers1 but from the opponent ,sextus ,empiricus4 ,they correspond to pp4 #cci ff4 of the ,leipzig edition of ,sextus and the restorations from this are shown by round brackets4 ,the whole passage doubtless once formed the beginning of ,book ,,iv of our text1 the opening words of which they repeat4 ,for the probable cause of this needless repetition see the ,introduction1 p4 #bj supra4 ,footnote #aih3 ,sextus' comment1 not ,hippolytus'4 ,footnote #aii3 ,the personal followers of ,pythagoras were called ,pythagorics1 those who later gave a general assent to his doctrines ,pythagoreans4 ,footnote #bjj3 ,an echo of a tradition which seems widespread in ,asia4 ,in the ,pistis ,sophia it is said that half the signs of the ,zodiac rebelled against the order to give up 8the purity of their light0 and joined the wicked ,adamas1 while the other half remained faithful under the rule of ,jabraoth4 ,cf4 ,rev4 xii4 #g1 and the ,babylonian legend of the assault of the seven evil spirits on the ,moon4 ,footnote #bja3 8,toparch0 ruler of a place4 ,proastius1 8suburban10 or a dweller in the environs of a town4 ,it here probably means the ruler of a part of the heavens near or under the influence of a planet4 ,footnote #bjb3 ,the bombastic phrases which follow seem to have been much corrupted and to have been translated from some language other than ,greek4 and are not1 ,i think1 met with elsewhere1 and the genders are much confused throughout the whole quotation1 ,poseidon being made a female deity and ,isis a male one4 ,the more outlandish names have some likeness to the 8,munichuaphor10 8,chremaor10 etc41 of the ,pistis ,sophia4 ,there seems some logical connection between the name of the powers and those born under them1 the lovers being assigned to ,eros1 and so on4 ,footnote #bjc3 ,cruice points out that 8eyes0 are here probably written for 8wells10 the ,hebrew for both being the same1 and refers us to the twelve wells of ,elim in ,exod4 xv4 #bg4 ,footnote #bjd3 ,schneidewin here quotes from ,berossos the well-known passage about the woman ,omoroca1 ,thalatth1 or ,thalassa1 who presided over the chaos of waters and its monstrous inhabitants4 ,see ,cory's ,ancient ,fragments1 p4 #be4 ,the name has been generally taken to cover that of ,tiamat whom ,bel-,merodach defeated4 ,see ,rogers1 ,religion of ,babylonia and ,assyria1 p4 #ajg4 ,footnote #bje3 ,all ,titans1 like ,kronos himself4 ,footnote #bjf3 ,macmahon reads here ,ino1 but this name appears later4 ,footnote #bjg3 ,there is some confusion here4 ,the ,platonists1 following ,philolaos1 attributed singular properties to the twelve-angled figure made out of pentagons and declared it to have been the model after which the ,zodiac was made4 ,footnote #bjh3 4 ,it seems to be a translation of the ,latin nocticolor4 ,footnote #bji3 ,so the ,codex4 ,schneidewin and ,cruice would read 1 but that name has already occurred4 ,footnote #baj3 ,here again ,schneidewin would read 1 8star02 but the next sentence makes it plain that it is the wind which is meant4 ,footnote #baa3 ,ariel is in one of the later documents of the ,pistis ,sophia made one of the torturers in hell4 ,footnote #bab3 ,probably ,saclan or ,asaqlan whom the ,manichans made the ,son of the ,king of ,darkness and the husband of the ,nebrod or ,nebroe mentioned above4 ,footnote #bac3 4 ,macmahon translates it the 8star ,protocamarus10 for which ,i can see no authority4 ,it seems to me to be an inversion of 1 8first-best10 very likely to happen in turning a ,semitic language into ,greek and back again4 ,footnote #bad3 ,the dogstar1 ,sothis1 or ,sirius1 was identified with ,isis4 ,footnote #bae3 4 ,in a magic spell1 ,pluto1 who has many analogies with ,attis1 is saluted as 8,huesemigadon10 perhaps 8,hye1 ,cye1 ,mygdon40 ,has this ,mygdon any analogy with amygdalon the almond8 ,footnote #baf3 ,qy4 ,mise1 the hermaphrodite ,dionysos8 ,footnote #bag3 1 8great ox08 ,all the other names which follow are those of magicians or diviners4 ,footnote #bah3 ,two of the seven 8angels of the presence40 ,their appearance in a list mainly of ,greek heroes is inexplicable4 ,footnote #bai3 4 ,perhaps we should insert 1 8the ,power on ,high40 ,footnote #bbj3 ,see ,sibyll4 ,orac41 ,,iii4 ,but the ,sibyl says the exact opposite4 ,cf4 ,charles1 ,apocrypha and ,psuedepigrapha of the ,o4,t41 ,,ii1 #cgg4 ,footnote #bba3 4 ,the derivation is too much even for ,theodoret1 who says that the name of the sect is taken from 8,euphrates the ,peratic0 7or ,mede74 ,footnote #bbb3 ,so modern astrologers make him the 8greater malefic40 ,footnote #bbc3 ,a fragment from ,heraclitus according to ,schleiermacher4 ,footnote #bbd3 ,so the ,pistis ,sophia speaks repeatedly of 8the ,pleroma of all ,pleromas40 ,footnote #bbe3 ,many magical books bore the name of ,moses4 ,see ,forerunners1 ,,ii1 #df1 and n4 ,footnote #bbf3 ,is this why one ,ophite sect was called the ,cainites8 ,the hostility here shown to the ,god of the ,jews is common to many other sects such as that of ,saturninus1 of ,marcion and later of ,manes4 ,cf4 ,forerunners1 ,,ii1 under these names4 ,footnote #bbg3 ,gen4 x4 #i4 ,nimrod1 who is sometimes identified with the hero ,gilgames1 plays a large part in all this ,eastern tradition4 ,footnote #bbh3 ,john iii4 #ac1 #ad4 ,footnote #bbi3 ,ibid41 i4 #a-d4 ,footnote #bcj3 ,for this identification of ,eve with the ,mother of ,life or ,great ,goddess of ,asia1 see ,forerunners1 ,,ii1 #cjj1 and n4 ,footnote #bca3 4 ,cruice and ,macmahon both read 1 8beginning10 but see later4 ,footnote #bcb3 ,all this is1 of course1 quite different to the meaning assigned to these stars by the unnamed heretics of ,book ,,iv4 ,footnote #bcc3 ,if we could be sure that ,hippolytus was here summarizing fairly ,ophite doctrines1 it would appear that the ,ophites rejected the ,platonic theory that matter was essentially evil4 ,what is here said presents a curious likeness to ,stoic doctrines of the universe1 as of man's being4 ,hippolytus1 however1 never quotes a ,stoic author and seems throughout to ignore ,stoicism save in ,book ,i4 ,footnote #bcd3 4 ,the word used to denote the 8character0 or part or a person on the stage4 ,footnote #bce3 4 ,so throughout this passage4 ,footnote #bcf3 ,gen4 xxx4 #cg ff4 ,footnote #bcg3 4 ,see n4 on p4 #adc supra4 ,footnote #bch3 ,not 8ring-straked0 like ,jacob's sheep4 ,footnote #bci3 4 ,footnote #bdj3 ,matt4 vii4 #aa4 ,note the change of 8,your0 for 8,our40 ,footnote #bda3 ,john viii4 #dd4 ,footnote #bdb3 ,here again he dwells upon the supposed evil nature of the ,demiurge4 ,footnote #bdc3 ,or as ,macmahon translates1 8the substantial from the ,unsubstantial one40 ,footnote #bdd3 ,a lacuna in the text is thus filled by ,cruice4 ,footnote #bde3 ,again this simile is not necessarily by the ,peratic author1 but seems to be introduced by ,hippolytus4 ,for the supposed conduct of naphtha in the presence of fire1 see ,plutarch1 vit ,alex4 ,footnote #bdf3 4 ,a different metaphor from the 8type40 ,we shall meet with this one frequently in the work attributed to ,simon ,magus4 ,footnote #bdg3 ,the text has 4 ,here ,schneidewin agrees that the proper reading is 1 there being no reason why any 8life-giving substance0 should exist in the brain-pan4 ,he thus confirms the reading in n4 on p4 #aeb supra4 ,footnote #bdh3 ,this chapter on the ,perat is evidently drawn from more sources than one4 ,the author's first statement of their doctrines1 which occupies pp4 #adf-adi supra1 represents probably his first impression of them and contains at least one glaring contradiction1 duly noted in its place4 ,then comes a long extract from ,sextus ,empiricus which is to all appearance a repetition of the earliest part of ,book ,,iv1 only pardonable if it be allowed that the present ,book was delivered in lecture form4 ,there follows a quotation longer and more sustained than any other in the whole work from a ,peratic book which he says was called ,proastii1 with a bombastic prelude much resembling the language of ,simon ,magus' ,great ,announcement in ,book ,,vi1 followed by a catalogue of starry 8influences0 which reads much as if it were taken from some astrological manual4 ,there follows in its turn a dissertation on the ,ophite ,serpent showing how this object of their adoration1 identified with the ,brazen ,serpent of ,exodus1 was made to prefigure or typify in the most incongruous manner many personages in the ,old and ,new ,testaments1 including ,christ ,himself4 ,after this he announces an 8epitome0 of the ,peratic doctrine which turns out to be perfectly different from anything before said1 divides the universe1 which he has previously said the ,peratics divided into unbegotten1 self-begotten and begotten1 into a new triad of ,father1 ,son 7i4 e4 ,serpent71 and ,matter1 and gives a fairly consistent statement of the ,peratic scheme of salvation based on this hypothesis4 ,one can only suppose here that this last is an afterthought added when revising the book and inspired by some fresh evidence of ,peratic beliefs probably coloured by ,stoic or ,marcionite doctrine4 ,in those parts of the chapter which appear to have been taken from genuinely ,peratic sources1 the reference to some ,western ,asiatic tradition concerning cosmogony and the protoplasts and differing considerably from the narrative of ,genesis1 is plainly apparent4 ,footnote #bdi3 ,this chapter is the most difficult of the whole book to account for1 with the doubtful exception of the much later one on the ,docet4 ,a sect of ,sethians is mentioned by ,irenus1 who does not attempt to separate their doctrines from those of the ,ophites4 ,pseudo-,tertullian in his tractate ,against ,all ,heresies also connects with the ,ophites a sect called ,sethites or ,sethoites1 the main dogma he attributes to them being an attempt to identify ,christ with the ,seth of ,genesis4 ,epiphanius follows this last author in this identification and calls them ,sethians1 but does not expressly connect them with the ,ophites1 makes them an ,egyptian sect1 and does not attribute to them serpent-worship4 ,the sectaries of this chapter are called in the rubric ,sithiani1 altered to ,sthiani in the ,summary of ,book ,x1 and the name is not necessarily connected with that of the ,patriarch4 ,in the ,bruce ,papyrus1 a ,power1 good but subordinate to the ,supreme ,god1 is mentioned1 called 8the ,sitheus10 which may possibly1 by analogy with the late-,egyptian ,si-,osiris and ,si-,ammon1 be construed 8,son of ,god40 ,of their doctrines little can be made from ,hippolytus' brief but confused description4 ,their division of the cosmos into three parts does not seem to differ much from that of the ,perat1 although they make a sharper distinction than this last between the world of light and that of darkness1 which has led ,salmon 7,d4,c4,b4 s4v41 ,ophites7 to conjecture for them a ,zoroastrian origin4 ,this is unlikely1 and more attention is due to ,hippolytus' own statement that they derived their doctrines from ,musus1 ,linus1 and ,orpheus4 ,in ,forerunners it is sought to show that the ,orphic teaching was one of the foundations on which the fabric of ,gnosticism was reared1 and the image of the earth as a matrix was certainly familiar to the ,greeks1 who made ,delphi its or navel4 ,hence the imagery of the text1 offensive as it is to our ideas1 would not have been so to them1 and ,epiphanius 7,hr41 ,,xxxviii1 p4 #eaj1 ,oehl47 knew of several writings1 1 or the ,womb1 which he says the sister sect of ,cainites called the maker of heaven and earth4 ,in this case1 we need not take the story in the text about the generation by the bad or good serpent as necessarily referring to the ,incarnation4 ,one of the scenes in the ,mysteries of ,attis-,sabazius1 and perhaps of those of ,eleusis also1 seems to have shown the seduction by ,zeus in serpent-form of his virgin daughter ,persephone and the birth therefrom of the ,saviour ,dionysos who was but his father re-born4 ,this story of the fecundation of the earth-goddess by a higher power in serpent shape seems to have been present in all the religions of ,western ,asia1 and was therefore extremely likely to be caught hold of by an early form of ,gnosticism4 ,in no other respect does this so-called 8,sethian0 heresy seem to have anything in common with ,christianity1 and it may therefore represent a pre-,christian form of ,ophitism4 ,the serpent in it is1 perhaps1 neither bad nor good4 ,footnote #bej3 1 8it seems to them40 ,footnote #bea3 ,cruice and ,macmahon both translate this 8into the same nature with the spirit40 ,footnote #beb3 ,this anxiety of the higher powers to redeem from matter darkness or chaos1 the scintilla of their own being which has slipped into it1 is the theme of all ,gnosticism from the ,ophites to the ,pistis ,sophia and the ,manichan writings4 ,see ,forerunners1 ,,ii1 passim4 ,footnote #bec3 ,or 8the substances brought up to the sealer40 ,footnote #bed3 4 ,and so throughout4 ,footnote #bee3 ,schneidewin1 ,cruice1 and ,macmahon would here and elsewhere read 4 ,but see the next sentence about pregnancy4 ,footnote #bef3 1 8struck off40 ,footnote #beg3 4 ,the others were 8unbegotten0 like the highest world of the ,perat and ,naassenes4 ,footnote #beh3 4 ,footnote #bei3 ,is this ,ps4 xxix4 #c1 #aj already quoted by the ,naassene author8 ,cf4 p4 #acc supra4 ,footnote #bfj3 ,this idea of a divine son superior to his father is common to the whole ,orphic cosmogony and leads to the dethroning of ,uranus by ,kronos1 ,kronos by ,zeus and finally of ,zeus by ,dionysos4 ,it is met with again in ,basilides 7see ,book ,,vii infra74 ,footnote #bfa3 ,a lacuna here which ,cruice thus fills4 ,footnote #bfb3 ,this has not been previously described4 ,is the narrative of the ,fall alluded to8 ,footnote #bfc3 ,cruice and ,macmahon would translate 8any other than man's40 ,footnote #bfd3 ,phil4 ii4 #g4 ,the only quotation from the ,n4,t4 other than that from ,matt4 used by the ,sethians1 if it be not1 as ,i believe it is1 the interpolation of ,hippolytus4 ,footnote #bfe3 4 ,yet it may refer to baptism which preceded initiation in nearly all the secret rites of the ,pagan gods4 ,cf4 ,forerunners1 #a1 c4 #b4 ,footnote #bff3 ,the whole of this paragraph reads like an interpolation1 or rather as something which had got out of its place4 ,the statement about the physicists is directly at variance with the opening of the next which attributes the ,sethian teaching to the ,orphics4 ,the triads he quotes are all of three 8good0 powers and therefore would belong much more appropriately to the system of the ,perat4 ,the quotation from ,deut4 iv4 #aa1 he attributes to several other heresiarchs4 ,footnote #bfg3 ,the codex has for which is ,schneidewin's emendation4 ,no book attributed to ,orpheus called 8,bacchica0 has come down to us1 but the ,rape of ,persephone was a favourite theme with ,orphic poets4 ,cf4 ,abel's ,orphica1 pp4 #bji-bai4 ,footnote #bfh3 ,this is not improbable2 but ,hippolytus gives us no evidence that this is the case1 as ,plutarch1 from whom he quotes1 certainly did not connect the frescoes of ,phlium in the ,peloponnesus 7not ,attica as he says7 with the ,sethians1 nor does the light in their story desire the water4 ,footnote #bfi3 ,this too is a stock quotation which has already done duty for the ,naassene author4 ,cf4 p4 #aca supra4 ,footnote #bgj3 ,so has this with the 8,peratic40 ,cf4 p4 #aed supra4 ,footnote #bga3 444 4 ,footnote #bgb3 4 ,footnote #bgc3 4 ,footnote #bgd3 ,matt4 x4 #cd4 ,footnote #bge3 ,this again seems to be ,hippolytus' own repetition of a simile which he met with in the ,naassene author and which so pleased him that he made use of it in his account of the ,peratic heresy as well as here4 ,cf4 pp4 #add and #aei supra4 ,footnote #bgf3 4 ,footnote #bgg3 ,herodotus ,,vi1 #bj1 mentions the ,city of ,ampe1 but says nothing there about the well which is described in c4 #aai as at ,ardericca in ,cissia4 ,footnote #bgh3 ,the title of the book is given in the text as 1 which is a well-nigh impossible phrase4 ,footnote #bgi3 ,on the whole it may be said that this is the most suspect of all the chapters in the ,philosophumena1 and that1 if ever ,hippolytus was deceived into purchasing forged documents according to ,salmon and ,sthelin's theory1 one of them appears here4 ,much of it is mere verbiage as when1 after having identified ,mind or ,nous with the fragrance of the spirit1 he again explains that it is a ray of light sent from the perfect light1 or when he explains the difference between the three different kinds of law4 ,the quotations too are seldom new1 nearly all of them appearing in other chapters and are1 if it were possible1 more than usually inapposite1 while almost the only new one is inaccurate4 ,the sentence about the ,paraphrase 7of7 ,seth1 if that is the actual title of the book1 does not suggest that ,hippolytus is quoting from that work1 nor does the phrase1 8he says10 occur with anything like the frequency of its use in e4 g41 the ,naassene chapter4 ,on the whole1 then1 it seems probable that in this ,hippolytus was not copying or extracting from any written document1 but was writing down1 to the best of his recollection the statements of some convert who professed to be able to reveal its teaching4 ,it is significant in this respect that when the summary in ,book ,x had to be made1 the summarizer makes no attempt to abbreviate the statement of the supposed tenets of the ,sethians1 but merely copies out the part of the chapter in which they are described1 entirely omitting the stories of the frescoed porch at ,phlium and the oil-well at ,ampa4 ,footnote #bhj3 ,nothing is known of this ,justinus1 whose name is not mentioned by any other patristic writer1 and there is no sure means of fixing his date4 ,macmahon1 relying apparently on the last sentence of the chapter1 would make him a predecessor of ,simon ,magus1 and therefore contemporary with the ,apostles' first preaching4 ,this is extremely unlikely1 and ,salmon on the other hand 7,d4,c4,b41 s4v41 8,justinus the ,gnostic07 considers his heresy should be referred to 8the latest stage of ,gnosticism0 which1 if taken literally1 would make it long posterior to ,hippolytus4 ,the source of his doctrine is equally obscure2 for although ,hippolytus classes him with the ,ophites1 the serpent in his system is certainly not good and plays as hostile a part towards man as the serpent of ,genesis1 while his supreme ,triad of the ,good ,being1 an intermediate power ignorant of the existence of his superior1 and the ,earth1 differs in all essential respects from the ,ophite ,trinity of the ,first and ,second ,man and ,first ,woman4 ,yet the names of the world-creating angels and devils here given1 bear a singular likeness to those which ,theodore bar ,khni in his ,book of ,scholia attributes to the ,ophites and also to those mentioned by ,origen as appearing on the ,ophite ,diagram4 ,on the other hand1 there are many likenesses not only of ideas but of language between the system of ,justinus and that of ,marcion1 who also taught the existence of a ,supreme and ,benevolent ,god and of a lower one1 harsh1 but just1 who was the unwitting author of the evil which is in the world4 ,this1 indeed1 leaves out of the account the third or female power2 but an ,armenian account of ,marcion's doctrines attributes to him belief in a female power also1 called ,hyle or ,matter and the spouse of the ,just ,god of the ,law1 with whom her relations are pretty much as described in the text4 ,justinus1 however1 was not like ,marcion a believing ,christian2 for he makes his ,saviour the son of ,joseph and ,mary and the mere mouthpiece of the subaltern angel ,baruch1 while his account of the ,crucifixion differs materially from that of ,marcion4 ,the obscene stories he tells about the protoplasts also appear in much later ,manichan documents and seem to be drawn from the ,babylonian tradition of which the loves of the angels in the ,book of ,enoch are probably also a survival4 ,it is therefore not improbable that ,justinus1 the ,book of ,enoch1 the ,ophites1 and perhaps ,marcion1 alike derived their tenets on these points from heathen myths of the marriage of ,heaven and ,earth1 which may possibly be traced back to early ,babylonian theories of cosmogony4 ,cf4 ,forerunners1 ,,ii1 cc4 #h and #aa1 passim4 ,footnote #bha3 ,hippolytus1 like the ,gnostic writers1 seems to know of an oral as well as a written tradition from the ,evangelists4 ,footnote #bhb3 ,matt4 x4 #e4 ,in the ,a4,v4 as here1 1 8the nations40 ,footnote #bhc3 or 8at first teaches40 ,footnote #bhd3 4 ,the reader must again be reminded that while the of the ,greeks was what we should call 8mind10 the is spirit1 answering more to our word 8soul40 ,footnote #bhe3 1 a play upon 4 ,footnote #bhf3 #a ,cor4 ii4 #i4 ,footnote #bhg3 ,lit41 8guarded the secrets of silence40 ,footnote #bhh3 ,ps4 cx4 #d4 ,footnote #bhi3 8,the ,blessed40 ,footnote #bij3 1 8given it another form40 ,as a fact1 ,justinus' quotation from ,herodotus is singularly accurate1 save as afterwards noted4 ,footnote #bia3 ,herodotus1 ,,iv1 #h-aj4 ,footnote #bib3 ,an island near ,cadiz4 ,the codex has 1 8the ,red ,sea40 ,footnote #bic3 ,in ,herodotus it is mares and a chariot4 ,footnote #bid3 4 ,a neologism4 ,footnote #bie3 ,in ,herodotus the prophecy is given by the girl4 ,footnote #bif3 ,to explain the origin of the ,scythian nation4 ,footnote #big3 ,or perhaps1 as above1 8the things of the universe40 ,footnote #bih3 ,supplied from the summary in ,book ,x4 ,so the ,pistis ,sophia has a ,power never otherwise described but not benevolent who is called 8the great unseen ,forefather10 and seems to rule over material things4 ,footnote #bii3 ,there is nothing to show that ,hippolytus or ,justinus knew this to be a plural4 ,footnote #cjj3 ,seven names are missing from the text4 ,of the five given1 ,michael1 ,amen and ,gabriel are given in the chapter on the ,ophites in ,theodore bar ,khni's ,book of ,scholia as the first angels created by ,god1 the name of ,baruch being replaced by that of 8the great ,yah40 8,esaddus0 is probably ,el ,shaddai1 who is said in the same book to be the angel sent to give the ,law to the ,jews and to have treacherously persuaded them to worship himself4 ,footnote #cja3 ,of these twelve names1 ,babel is written in bar ,khni as ,babylon and said to be masculo-feminine1 ,achamoth is the ,hebrew 1 ,chochmah1 ,sophia1 or ,wisdom whom most ,gnostics called the ,mother of ,life1 ,naas is the ,serpent as is explained in the chapter on the ,naassenes1 ,bel1 ,baal or the ,chaldan ,bel1 for ,belias we should probably read ,beliar1 the devil of works like the ,ascensio ,isaiae1 ,kavithan should probably be ,leviathan1 ,adonaios is the ,hebrew ,adonai1 or the ,lord1 while ,sael1 ,karkamenos and ,lathen cannot be identified4 ,pharaoh and 8,samiel10 a homonym of ,satan1 appear in bar ,khni's list of angels who rule one or other of the ten heavens1 and ,adonaios and ,leviathan in the ,ophite ,diagram described by ,celsus4 ,cf4 ,forerunners1 ,,ii1 pp4 #gj ff4 ,footnote #cjb3 ,gen4 ii4 #h4 ,footnote #cjc3 ,so a ,chinese ,manichan treatise lately discovered 7see ,forerunners1 ,,ii1 p4 #ceb7 speaks of demons inhabiting the soul as 8trees40 ,footnote #cjd3 4441 8the ,tree of seeing ,knowledge10 etc4 ,footnote #cje3 ,the context shows that it is the unity1 etc41 of ,elohim and ,edem that is referred to4 ,footnote #cjf3 ,cf4 n4 on p4 #agg supra4 ,footnote #cjg3 ,gen4 i4 #bh4 ,footnote #cjh3 ,macmahon1 8viceregal02 but the 8satrap0 shows from which country the story comes4 ,footnote #cji3 ,thus the ,armenian version of ,marcion's theology 7for which see ,forerunners1 ,,ii1 p4 #bag1 n4 #b7 makes the 8,god of the ,law's0 withdrawal from ,hyle or ,matter1 and his retirement to a higher heaven1 the cause of all man's woes4 ,footnote #caj3 ,cf4 ,ps4 cxvii4 #ai1 #bj2 but the likeness is not exact4 ,footnote #caa3 ,ps4 cx4 #a4 ,footnote #cab3 ,lit41 8until she wishes it not40 ,footnote #cac3 8,serpent40 ,see n4 on p4 #agc supra4 ,footnote #cad3 ,gen4 ii4 #af1 #ag4 ,footnote #cae3 ,that these stories about the protoplasts endured into ,manichan times1 see ,m4 ,cumont's ,la ,cosmogonie ,manichenne1 ,appendix ,i4 ,footnote #caf3 ,here again a power is referred to by its number instead of its name1 as with the ,naassene author4 ,footnote #cag3 ,gal4 v4 #ag4 ,footnote #cah3 1 malam fictionem1 ,cr4 ,yet we have been told nothing of any deceit by ,edem towards her partner4 ,footnote #cai3 ,the ,ophite ,diagram1 and bar ,khni's authority both figure the powers hostile to man as taking the shapes of these animals4 ,footnote #cbj3 ,so one of the latest documents of the ,pistis ,sophia calls the planet ,aphrodite by a place-name1 which in that case is ,bubastis4 ,footnote #cba3 4 ,footnote #cbb3 ,if these words are to be taken literally1 ,justinus was the only heretic of early date who denied ,his divinity1 and this would distinguish him finally from ,marcion4 ,but the words are not inconsistent with the ,adoptionist view4 ,footnote #cbc3 ,these words are ,miller's suggestion4 ,footnote #cbd3 ,john xix4 #bf4 ,footnote #cbe3 4 ,so ,luke xxiii4 #df4 ,footnote #cbf3 4 ,the derivation is absurd and the word if it had any meaning would be something like 8made like a saw40 would make the pun at which he seems to have been striving4 ,footnote #cbg3 ,this was not the case1 the statues of ,priapus being placed in gardens4 ,the whole passage seems to have been interpolated by some one ignorant of ,greek and of ,greek customs or mythology4 ,footnote #cbh3 ,isa4 i4 #b4 ,footnote #cbi3 or 8initiated40 ,in any case a mystical word4 ,footnote #ccj3 ,lit41 8washed02 but the context shows that it is baptism which is in question4 ,it played an important part not only in all these heretical sects but in heathen 8mysteries0 like those of ,isis and ,mithras4 ,footnote #cca3 ,hosea i4 #b4 ,the ,a4,v4 has 8departing from the ,lord40 ,here we have ,edem clearly identified with the ,earth goddess which is the key to the whole of ,justinus' story4 ,footnote #ccb3 444 4 ,macmahon1 following ,cruice1 translates as above4 ,it may well be1 however1 that the 8heresies which follow0 only mean which follow in the book4 ,footnote #ccc3 ,there is no reason to doubt ,hippolytus' assertion that this chapter is compiled from a book called ,baruch in which ,justinus set forth his own doctrines4 ,the narrative therein is1 unlike that of the earlier chapters1 perfectly coherent and plain1 and the author's use of the historical present gives it a dramatic form which is lacking from the oratio obliqua formerly employed4 ,solecisms like the omission of the article are also rare1 and the very long sentences in which ,hippolytus seems to have delighted do not appear except in those passages where he is speaking in his own person4 ,whether from this or from some other cause1 moreover1 the transcription of it seems to have given less difficulty to the scribe ,michael than some of the other chapters1 and there is therefore far less need to constantly restore the text as in the case of the quotations from ,sextus ,empiricus4 ,on the whole1 therefore1 we may assume that1 as we have it1 it is a genuine summary of ,justinus' doctrines taken from a work by his own hand4 ,,publications ,,of ,,the ,s4 ,p4 ,c4 ,k4 ,,books ,,for ,,students ,,and ,,others ,,society ,,for ,,promoting ,,christian ,,knowledge ,,london3 ,central ,offices3 #f ,,st4 ,,martin',s ,,place1 ,w4,c4 #b ,book ,shops3 #fd ,,new ,,bond ,,street1 ,w4 #a #dc ,,queen ,,victoria ,,street1 ,e4,c4 #d ,,brighton3 #abi ,,north ,,street4 ,,bath3 #ci ,,gay ,,street ,and of all ,booksellers4 ,new ,york3 ,,the ,,macmillan ,,company ,,books ,,for ,,students ,translations of ,early ,documents ,a ,series of texts important for the study of ,christian origins4 ,under the ,joint ,editorship of the ,rev4 ,w4 ,o4 ,e4 ,,oesterley1 ,d4,d41 and the ,rev4 ,canon ,g4 ,h4 ,,box1 ,m4,a4 ,the object of this ,series is to provide short1 cheap1 and handy textbooks for students1 either working by themselves or in classes4 ,the aim is to furnish in translations important texts unencumbered by commentary or elaborate notes1 which can be had in larger works4 ,,extracts ,,from ,,press ,,notices4 ,the ,times ,literary ,supplement says3 8,these ,jewish ,apocalypses have a direct relation to the thought and religious ideals which confronted primitive ,christianity in ,palestine1 and not only for their own sakes1 but for their influence on the ,new ,testament and ,apostolic ,christianity they deserve careful attention4 ,handbooks at once so scholarly and so readable will be welcomed by all interested in ,christian origins40 ,the ,church ,quarterly ,review says3 8,to the theological student who is anxious to know something of the circumstances and thought of the time during which ,christianity grew up1 and of the ,jewish environment of the teaching of our ,lord and the ,apostles1 there is no class of books more valuable than the later ,jewish ,apocrypha40 ,the ,church ,times says3 8,the names of the ,editors are a guarantee of trustworthy and expert scholarship1 and their work has been admirably performed40 ,the ,tablet says3 8,a valuable series 444 well brought out and should prove useful to students40 ,catholic ,book ,notes says3 8,the ,s4,p4,c4,k4 is to be congratulated on its various series of cheap and useful books for students40 ,the ,journal of the ,society of ,oriental ,research 7,u4,s4,a47 says3 8,the ,s4,p4,c4,k4 have again made the whole body of students1 interested in things ,jewish and ,early ,christian1 their debtors 444 their splendid work in this series40 ,the ,living ,church 7,u4,s4,a47 says3 8,to praise this project too highly is an impossibility4 ,everyone has felt the need of such a series of handy and inexpensive translations of these documents and 444 we are assured of excellent results40 ,translations of ,early ,documents ,,first ,,series--,palestinian-,jewish and ,cognate ,texts 7,pre-,rabbinic7 #a4 ,jewish ,documents of the ,time of ,ezra ,translated from the ,aramaic by ,a4 ,e4 ,,cowley1 ,litt4,d41 ,sub-,librarian of the ,bodleian ,library1 ,oxford4 #ds4 #f;d4 net4 #b4 ,the ,wisdom of ,ben-,sira 7,ecclesiasticus7 ,by the ,rev4 ,w4 ,o4 ,e4 ,,oesterley1 ,d4,d41 ,vicar of ,st4 ,alban's1 ,bedford ,park1 ,w42 ,examining ,chaplain to the ,bishop of ,london4 #cs4 #f;d4 net4 #c4 ,the ,book of ,enoch ,by the ,rev4 ,r4 ,h4 ,,charles1 ,d4,d41 ,canon of ,westminster4 #cs4 #f;d4 net4 #d4 ,the ,book of ,jubilees ,by the ,rev4 ,canon ,,charles4 #ds4 #f;d4 net4 #e4 ,the ,testaments of the ,twelve ,patriarchs ,by the ,rev4 ,canon ,,charles4 #cs4 #f;d4 net4 #f4 ,the ,odes and ,psalms of ,solomon ,by the ,rev4 ,g4 ,h4 ,,box1 ,m4,a41 ,rector of ,sutton1 ,beds41 ,hon4 ,canon of ,st4 ,albans4 #g4 ,the ,ascension of ,isaiah ,by the ,rev4 ,canon ,,charles4 ,together with ,no4 #aj in one volume4 #ds4 #f;d4 net4 #h4 ,the ,apocalypse of ,ezra 7ii4 ,esdras7 ,by the ,rev4 ,canon ,,box4 #cs4 #f;d4 net4 #i4 ,the ,apocalypse of ,baruch ,by the ,rev4 ,canon ,,charles4 ,together with ,no4 #ab in one volume4 #cs4 #f;d4 net4 #aj4 ,the ,apocalypse of ,abraham ,by the ,rev4 ,canon ,,box4 ,together with ,no4 #g in one volume4 #ds4 #f;d4 net4 #aa4 ,the ,testaments of ,abraham1 ,isaac and ,jacob ,by the ,rev4 ,canon ,,box and ,s4 ,,gaselee4 #ab4 ,the ,assumption of ,moses ,by ,rev4 ,w4 ,j4 ,,ferrar1 ,m4,a41 ,vicar of ,holy ,trinity1 ,east ,finchley4 ,with ,no4 #i in one volume4 #cs4 #f;d4 net4 #ac4 ,the ,biblical ,antiquities of ,philo ,by ,m4 ,r4 ,,james1 ,litt4,d41 ,f4,b4,a41 ,hon4 ,litt4,d41 ,dublin1 ,hon4 ,,ll4,d41 ,st4 ,andrews1 ,provost of ,king's ,college1 ,cambridge4 #hs4 #f;d4 net4 #ad4 ,the ,lost ,apocrypha of the ,old ,testament ,by ,m4 ,r4 ,,james1 ,litt4,d4 #es4 #f;d4 net4 ,,second ,,series--,hellenistic-,jewish ,texts #a4 ,the ,wisdom of ,solomon ,by ,w4 ,o4 ,e4 ,,oesterley1 ,d4,d4 #cs4 #f;d4 net4 #b4 ,the ,sibylline ,oracles 7,books iii-v7 ,by the ,rev4 ,h4 ,n4 ,,bate1 ,m4,a41 ,vicar of ,christ ,church1 ,lancaster ,gate1 ,w42 ,examining ,chaplain to the ,bishop of ,london4 #cs4 #f;d4 net4 #c4 ,the ,letter of ,aristeas ,by ,h4 ,,st4 ,,john ,,thackeray1 ,m4,a41 ,king's ,college1 ,cambridge4 #cs4 #f;d4 net4 #d4 ,selections from ,philo #e4 ,selections from ,josephus ,by ,h4 ,,st4 ,j4 ,,thackeray1 ,m4,a4 #es4 net4 #f4 ,the ,third and ,fourth ,books of ,maccabees ,by the ,rev4 ,c4 ,w4 ,,emmet1 ,b4,d41 ,vicar of ,west ,hendred1 ,berks4 #cs4 #f;d4 net4 #g4 ,the ,book of ,joseph and ,asenath ,translated from the ,greek text by ,e4 ,w4 ,,brooks4 #cs4 #f;d4 net4 ,,third ,,series--,palestinian-,jewish and ,cognate ,texts 7,rabbinic7 #aa4 ,the ,sayings of the ,jewish ,fathers 7,pirke ,aboth74 ,translated from the ,hebrew by ,w4 ,o4 ,e4 ,,oesterley1 ,d4,d4 #es4 net4 #ab4 ,berakhoth4 ,by the ,rev4 ,a4 ,,lukyn ,,williams1 ,d4,d4 #ac4 ,yoma4 ,by the ,rev4 ,canon ,,box4 #ad4 ,shabbath4 ,by ,w4 ,o4 ,e4 ,,oesterley1 ,d4,d4 #ae4 ,tractate ,sanhedrin4 ,mishnah and ,tosefta4 ,the ,judicial procedure of the ,jews as codified towards the end of the second century ,a4,d4 ,translated from the ,hebrew1 with brief ,annotations1 by the ,rev4 ,,herbert ,,danby1 ,m4,a41 ,sub-,warden of ,st4 ,deiniol's ,library1 ,hawarden4 #fs4 net4 ,the special importance of this consists in the light thrown by it on the trial of our ,lord4 #af4 ,kimhi's ,commentary on the ,psalms 7,book ,i1 ,selections74 ,by the ,rev4 ,r4 ,g4 ,,finch1 ,b4,d4 #gs4 #f;d4 net4 #g4 ,tamid #h4 ,aboda ,zara #i4 ,middoth #aj4 ,sopherim #aa4 ,megilla #ab4 ,sukka #ac4 ,taanith #ad4 ,megillath ,taanith ,jewish ,literature and ,christian ,origins3 ,vol4 ,i4 ,the ,apocalyptic ,literature4 ,vol4 ,,ii4 ,a ,short ,survey of the ,literature of ,rabbinical and ,medival ,judaism4 ,by ,w4 ,o4 ,e4 ,,oesterley1 ,m4,a41 ,d4,d41 and ,g4 ,h4 ,,box1 ,m4,a41 ,d4,d4 #abs4 #f;d4 net4 ,the ,uncanonical ,jewish ,books ,a ,short ,introduction to the ,apocrypha and the ,jewish ,writings #bjj ,b4,c4-,a4,d4 #ajj4 ,by ,,william ,,john ,,ferrar1 ,m4,a41 ,vicar of ,east ,finchley4 #cs4 #f;d4 net4 ,a popularisation of the work of specialists upon these books1 which have attracted so much attention4 ,translations of ,christian ,literature ,general ,editors3 ,w4 ,j4 ,,sparrow ,,simpson1 ,d4,d42 ,w4 ,k4 ,,lowther ,,clarke1 ,b4,d4 ,a number of translations from the ,fathers have already been published by the ,s4,p4,c4,k1 under the title 8,early ,church ,classics40 ,it is now proposed to enlarge this series to include texts which are neither 8early0 nor necessarily 8classics40 ,the divisions at present proposed are given below4 ,volumes belonging to the original series are marked with an asterisk4 ,the ,month says3 8,the cheap and useful series40 ,the ,church ,times says3 8,the splendid series40 ,studies says3 8,for the intelligent student of ,church history who cannot afford to be a specialist 444 such books abound in information and suggestion40 ,,series ,i4--,,greek ,,texts4 ,dionysius the ,areopagite3 ,the ,divine ,names and the ,mystical ,theology4 ,by ,c4 ,e4 ,,rolt4 #gs4 #f;d4 net4 ,the ,library of ,photius4 ,by ,j4 ,h4 ,,freese1 ,m4,a4 ,in #f ,vols4 ,vol4 ,i4 #ajs4 net4 ,the ,apocriticus of ,macarius ,magnes4 ,by ,t4 ,w4 ,,crafer1 ,d4,d4 #gs4 #f;d4 net4 #a,the ,epistle of ,st4 ,clement1 ,bishop of ,rome4 ,by the ,rt4 ,rev4 ,j4 ,a4 ,f4 ,,gregg1 ,d4,d4 #as4 #i;d4 net4 #a;,clement of ,alexandria3 ,who is the ,rich ,man that is being saved8 ,by ,p4 ,m4 ,,barnard1 ,b4,d4 #as4 #i;d4 net4 #a,st4 ,chrysostom3 ,on the ,priesthood4 ,by ,t4 ,a4 ,,moxon4 #bs4 #f;d4 net4 ,the ,doctrine of the ,twelve ,apostles4 ,by ,c4 ,,bigg1 ,d4,d4 ,revised by the ,right ,rev4 ,a4 ,j4 ,,maclean1 ,d4,d4 #a,the ,epistle to ,diognetus4 ,by the ,rt4 ,rev4 ,l4 ,b4 ,,radford1 ,d4,d4 #bs4 #f;d4 net4 ,st4 ,dionysius of ,alexandria4 ,by ,c4 ,l4 ,,feltoe1 ,d4,d4 #ds4 net4 #a,the ,epistle of the ,gallican ,churches3 ,lugdunum and ,vienna4 ,with an ,appendix containing ,tertullian's ,address to ,martyrs and the ,passion of ,st4 ,perpetua4 ,by ,t4 ,h4 ,,bindley1 ,d4,d4 #as4 #i;d4 net4 #a,st4 ,gregory of ,nyssa3 ,the ,catechetical ,oration4 ,by the ,ven4 ,j4 ,h4 ,,srawley1 ,d4,d4 #bs4 #f;d4 net4 #a,st4 ,gregory of ,nyssa3 ,the ,life of ,st4 ,macrina4 ,by ,w4 ,k4 ,,lowther ,,clarke1 ,b4,d4 #as4 #i;d4 net4 ,gregory ,thaumaturgus 7,origen the ,teacher73 the ,address of ,gregory to ,origen1 with ,origen's ,letter to ,gregory4 ,by ,w4 ,,metcalfe1 ,b4,d4 #cs4 #f;d4 net4 ,re-issue4 #a,the ,shepherd of ,hermas4 ,by ,c4 ,,taylor1 ,d4,d4 #b vols4 #bs4 #f;d4 each net4 ,eusebius3 ,the ,proof of the ,gospel4 ,by ,w4 ,j4 ,,ferrar1 #b vols4 ,hippolytus3 ,philosophumena4 ,by ,f4 ,,legge4 #b vols4 ,the ,epistles of ,st4 ,ignatius4 ,by the ,ven4 ,j4 ,h4 ,,srawley1 ,d4,d4 #ds4 net4 #a,st4 ,irenaeus3 ,against the ,heresies4 ,by ,f4 ,r4 ,m4 ,,hitchcock1 ,d4,d4 #b vols4 #bs4 #f;d4 each net4 ,palladius3 ,the ,lausiac ,history4 ,by ,w4 ,k4 ,,lowther ,,clarke1 ,b4,d4 #es4 net4 ,palladius3 ,the ,life of ,st4 ,chrysostom4 ,by ,h4 ,,moore4 #a,st4 ,polycarp4 ,by ,b4 ,,jackson4 #as4 #i;d4 net4 ,st4 ,macarius3 ,fifty ,spiritual ,homilies4 ,by ,a4 ,j4 ,,mason1 ,d4,d4 ,,series ,,ii4--,,latin ,,texts4 ,tertullian's ,treatises concerning ,prayer1 concerning ,baptism4 ,by ,a4 ,,souter1 ,d4,litt4 #cs4 net4 ,tertullian against ,praxeas4 ,by ,a4 ,,souter1 ,d4,litt4 #es4 net4 ,tertullian concerning the ,resurrection of the ,flesh4 ,by ,a4 ,,souter1 ,d4,litt4 ,novatian on the ,trinity4 ,by ,h4 ,,moore4 #fs4 net4 #a,st4 ,augustine3 ,the ,city of ,god4 ,by ,f4 ,r4 ,m4 ,,hitchcock1 ,d4,d4 #bs4 net4 #a,st4 ,cyprian3 ,the ,lord's ,prayer4 ,by ,t4 ,h4 ,,bindley1 ,d4,d4 #bs4 net4 ,minucius ,felix3 ,the ,octavius4 ,by ,j4 ,h4 ,,freese4 #cs4 #f;d4 net4 #a,tertullian3 ,on the ,testimony of the ,soul and ,on the ,prescription of ,heretics4 ,by ,t4 ,h4 ,,bindley1 ,d4,d4 #bs4 #f;d4 net4 #a,st4 ,vincent of ,lerins3 ,the ,commonitory4 ,by ,t4 ,h4 ,,bindley1 ,d4,d4 #bs4 #f;d4 net4 ,st4 ,bernard3 ,concerning ,grace and ,free ,will4 ,by ,w4 ,,watkin ,,williams4 ,the ,life of ,otto3 ,apostle of ,pomerania1 #ajfj-aaci4 ,by ,,charles ,h4 ,,robinson1 ,d4,d4 ,,series ,,iii4--,,liturgical ,,texts4 ,,edited ,,by ,c4 ,l4 ,,feltoe1 ,d4,d4 ,st4 ,ambrose3 ,on the ,mysteries and on the ,sacraments4 ,by ,t4 ,,thompson1 ,b4,d41 and ,j4 ,h4 ,,srawley1 ,d4,d4 #ds4 #f;d4 net4 #a,the ,apostolic ,constitution and ,cognate ,documents1 with special reference to their ,liturgical elements4 ,by ,,de ,,lacy ,o',,leary1 ,d4,d4 #as4 #i;d4 net4 #a,the ,liturgy of the ,eighth ,book of the ,apostolic ,constitution1 commonly called the ,clementine ,liturgy4 ,by ,r4 ,h4 ,,cresswell4 #bs4 net4 ,the ,pilgrimage of ,etheria4 ,by ,m4 ,l4 ,,mcclure4 #fs4 net4 #a;,bishop ,sarapion's ,prayer-,book4 ,by the ,rt4 ,rev4 ,j4 ,,wordsworth1 ,d4,d4 #bs4 net4 ,the ,swedish ,rite4 ,vol4 ,i41 by ,e4 ,e4 ,,yelverton4 ,vol4 ,,ii41 by ,j4 ,h4 ,,swinstead1 ,d4,d4 ,,series ,,iv4--,,oriental ,,texts4 ,the ,ethiopic ,didascalia4 ,by ,j4 ,m4 ,,harden1 ,b4,d4 #is4 net4 ,the ,apostolic ,preaching of ,irenaeus 7,armenian74 ,by ,j4 ,a4 ,,robinson1 ,d4,d4 #gs4 #f;d4 net4 ,,series ,v4--,,lives ,,of ,,the ,,celtic ,,saints4 ,,edited ,,by ,,eleanor ,,hull4 ,st4 ,malachy of ,armagh 7,st4 ,bernard74 ,by ,h4 ,j4 ,,lawlor1 ,d4,d4 #abs4 net4 ,st4 ,ciaran of ,clonmacnois4 ,by ,r4 ,a4 ,s4 ,,macalister4 ,st4 ,patrick3 ,life and ,works4 ,by ,n4 ,j4 ,d4 ,,white1 ,d4,d4 #fs4 #f;d4 net4 ,,series ,,vi4--,,select ,,passages4 ,documents ,illustrative of the ,history of the ,church4 ,vol4 ,i4 ,to ,a4,d4 #cac4 ,edited by ,b4 ,j4 ,,kidd1 ,d4,d4 #gs4 #f;d4 net4 ,,series ,,vii4--,,modern ,,european ,,languages4 ,lives of the ,serbian ,saints4 ,by ,,voyeslav ,,yanich1 ,,dd41 and ,c4 ,p4 ,,hankey1 ,m4,a4 ,handbooks of ,christian ,literature ,the ,letters of ,st4 ,augustine4 ,by the ,rev4 ,canon ,w4 ,j4 ,,sparrow ,,simpson1 ,d4,d4 ,cloth boards1 #ajs4 net4 ,the ,early ,christian ,books4 ,a ,short ,introduction to ,christian ,literature to the ,middle of the ,second ,century4 ,by ,w4 ,,john ,,ferrar1 ,m4,a41 ,vicar of ,east ,finchley4 ,cloth boards1 #cs4 #f;d4 net4 ,the ,inspiration and ,authority of ,holy ,scripture4 ,a ,study in the ,literature of the ,first ,five ,centuries4 ,by ,,george ,,duncan ,,barry1 ,b4,d4 ,cloth boards1 #ds4 #f;d4 net4 ,the ,eucharistic ,office of the ,book of ,common ,prayer4 ,by the ,rev4 ,,leslie ,,wright1 ,m4,a41 ,b4,d4 ,cloth boards1 #cs4 #f;d4 net4 ,helps for ,students of ,history ,edited by ,c4 ,,johnson1 ,m4,a41 ,h4 ,w4 ,v4 ,,temperley1 ,m4,a4 and ,j4 ,p4 ,,whitney1 ,d4,d41 ,d4,c4,l4 #a4 ,episcopal ,registers of ,england and ,wales4 ,by ,r4 ,c4 ,,fowler1 ,b4,a41 ,f4,s4,a4 #f;d4 net4 #b4 ,municipal ,records4 ,by ,f4 ,j4 ,c4 ,,hearnshaw1 ,m4,a4 #f;d4 net4 #c4 ,medieval ,reckonings of ,time4 ,by ,,reginald ,l4 ,,poole1 ,,ll4,d41 ,litt4,d4 #f;d4 net4 #d4 ,the ,public ,record ,office4 ,by ,c4 ,,johnson1 ,m4,a4 #f;d4 net4 #e4 ,the ,care of ,documents4 ,by ,c4 ,,johnson1 ,m4,a4 #f;d4 net4 #f4 ,the ,logic of ,history4 ,by ,c4 ,g4 ,,crump4 #h;d4 net4 #g4 ,documents in the ,public ,record ,office1 ,dublin4 ,by ,r4 ,h4 ,,murray1 ,litt4,d4 #h;d4 net4 #h4 ,the ,french ,wars of ,religion4 ,by ,,arthur ,a4 ,,tilley1 ,m4,a4 #f;d4 net4 ,by ,sir ,a4 ,w4 ,,ward1 ,litt4,d41 ,f4,b4,a4 #i4 ,the ,period of ,congresses--,i4 ,introductory4 #h;d4 net4 #aj4 ,the ,period of ,congresses--,,ii4 ,vienna and the ,second ,peace of ,paris4 #as4 net4 #aa4 ,the ,period of ,congresses--,,iii4 ,aix-la-,chapelle to ,verona4 #as4 net4 ,nos4 #i1 #aj1 and #aa in one volume1 cloth1 #cs4 #f;d4 net4 #ab4 ,securities of ,peace3 ,a ,retrospect 7#ahdh-aiad74 ,paper1 #bs4 net2 cloth1 #cs4 net4 99 99 99 99 99 #ac4 ,the ,french ,renaissance4 ,by ,a4 ,a4 ,,tilley1 ,m4,a4 #h;d4 net4 #ad4 ,hints on the ,study of ,english ,economic ,history4 ,by ,w4 ,,cunningham1 ,d4,d41 ,f4,b4,a41 ,f4,s4,a4 #h;d4 net4 #ae4 ,parish ,history and ,records4 ,by ,a4 ,,hamilton ,,thompson1 ,m4,a41 ,f4,s4,a4 #h;d4 net4 #af4 ,a ,short ,introduction to the ,study of ,colonial ,history4 ,by ,a4 ,p4 ,,newton1 ,m4,a41 ,d4,litt4 #f;d4 net4 #ag4 ,the ,wanderings and ,homes of ,manuscripts4 ,by ,m4 ,r4 ,,james1 ,litt4,d41 ,f4,b4,a4 ,paper1 #bs42 cloth1 #cs4 net4 #ah4 ,ecclesiastical ,records4 ,by the ,rev4 ,,claude ,,jenkins1 ,m4,a41 ,librarian of ,lambeth ,palace4 #as4 #i;d4 net4 #ai4 ,an ,introduction to the ,history of ,american ,diplomacy4 ,by ,,carl ,,russell ,,fish1 ,ph4,d41 ,professor of ,american ,history1 ,wisconsin ,university4 #as4 net4 #bj4 ,hints on ,translation from ,latin into ,english4 ,by ,,alexander ,,souter1 ,d4,litt4 #f;d4 net4 #ba4 ,hints on the ,study of ,latin 7,a4,d4 #abe-gej74 ,by ,,alexander ,,souter1 ,d4,litt4 #h;d4 net4 #bb4 ,report of the ,historical ,,mss4 ,commission4 ,by ,r4 ,a4 ,,roberts1 ,f4,r4,hist4,s4 #bs4 #f;d4 net4 #bc4 ,a ,guide to ,franciscan ,studies4 ,by ,a4 ,g4 ,,little4 #as4 #f;d4 net4 #bd4 ,a ,guide to the ,history of ,education4 ,by ,,john ,,william ,,adamson1 ,professor of ,education in the ,university of ,london4 #h;d4 net4 #be4 ,introduction to the ,study of ,russian ,history4 ,by ,w4 ,f4 ,,reddaway4 #f;d4 net4 #bf4 ,monuments of ,english ,municipal ,life4 ,by ,w4 ,,cunningham1 ,d4,d41 ,f4,b4,a4 #as4 net4 #bg4 ,la ,guyenne ,pendant la ,domination ,anglaise1 #aaeb-adec4 ,esquisse d'une ,bibliographie ,mthodique par ,,charles ,b,,mont4 #as4 #d;d4 net4 #bh4 ,the ,historical ,criticism of ,documents4 ,by ,r4 ,l4 ,,marshall1 ,m4,a41 ,,ll4,d4 #as4 #c;d4 net4 #bi4 ,the ,french ,revolution4 ,by ,g4 ,p4 ,,gooch4 #h;d4 net4 #cj4 ,seals4 ,by ,h4 ,s4 ,,kingsford4 #as4 #c;d4 net4 #ca4 ,a ,student's ,guide to the ,manuscripts of the ,british ,museum4 ,by ,,julius ,p4 ,,gilson1 ,m4,a4 #as4 net4 #cb4 ,a ,short ,guide to some ,manuscripts in the ,library of ,trinity ,college1 ,dublin4 ,by ,,robert ,h4 ,,murray1 ,litt4,d4 #as4 #i;d4 #cc4 ,ireland1 #adid-afjc4 ,by ,r4 ,h4 ,,murray1 ,litt4,d4 #as4 #cd4 ,ireland1 #afjc-agad4 ,by ,r4 ,h4 ,,murray1 ,litt4,d4 #as4 #ce4 ,ireland1 #agad-ahbi4 ,by ,r4 ,h4 ,,murray1 ,litt4,d4 #as4 #cf4 ,coins and ,medals4 ,by ,g4 ,f4 ,,hill1 ,m4,a41 ,f4,b4,a4 #as4 #f;d4 net4 #cg4 ,the ,latin ,orient4 ,by ,,william ,,miller1 ,m4,a4 #as4 #f;d4 net4 #ch4 ,the ,turkish ,restoration in ,greece1 #agah-agig4 ,by ,,william ,,miller1 ,m4,a4 #as4 #c;d4 net4 ,the ,story of the ,english ,towns ,popular but ,scholarly ,histories of ,english ,towns1 for the general reader1 but suitable also for use in schools4 ,with ,maps1 ,plans1 and ,illustrations4 ,cloth boards4 #ds4 net4 ,birmingham4 ,by ,j4 ,h4 ,b4 ,,masterman4 ,harrogate and ,knaresborough4 ,by ,j4 ,s4 ,,fletcher4 ,leeds4 ,by ,j4 ,s4 ,,fletcher4 ,nottingham4 ,by ,e4 ,l4 ,,guilford1 ,m4,a4 ,peterborough4 ,by ,k4 and ,r4 ,e4 ,,roberts4 ,plymouth4 ,by ,a4 ,l4 ,,salmon4 ,pontefract4 ,by ,j4 ,s4 ,,fletcher4 ,st4 ,albans4 ,by ,w4 ,,page1 ,f4,s4,a4 ,sheffield4 ,by ,j4 ,s4 ,,fletcher4 ,westminster4 ,by ,h4 ,f4 ,,westlake1 ,m4,a41 ,f4,s4,a4 ,in the ,press-- ,the ,city of ,london4 ,by ,p4 ,h4 ,,ditchfield4 ,bath ,halifax ,hastings1 etc4 ,studies in ,church ,history ,some ,eighteenth-,century ,churchmen3 ,glimpses of ,english ,church ,life in the ,eighteenth ,century4 ,by ,g4 ,,lacey ,,may1 ,m4,a4 ,with several ,illustrations4 ,cloth boards4 #is4 net4 ,christian ,monasticism in ,egypt to the ,close of the ,fourth ,century4 ,by ,w4 ,h4 ,,mackean1 ,d4,d4 ,cloth boards4 #hs4 net4 ,the ,venerable ,bede4 ,his ,life and ,writings4 ,by the ,right ,rev4 ,g4 ,f4 ,,browne1 ,d4,d4 ,with ,illustrations4 ,cloth boards1 #ajs4 net4 ,the ,reformation in ,ireland4 ,a ,study of ,ecclesiastical ,legislation4 ,by ,,henry ,,holloway1 ,m4,a41 ,b4,d4 ,cloth boards1 #gs4 #f;d4 net4 ,the ,emperor ,julian4 ,an ,essay on ,his ,relations with the ,christian ,religion4 ,by ,,edward ,j4 ,,martin1 ,b4,d4 ,cloth boards1 #cs4 #f;d4 net4 ,the ,importance of ,women in ,anglo-,saxon ,times2 ,the ,cultus of ,st4 ,peter and ,st4 ,paul1 and other ,addresses4 ,by the ,right ,rev4 ,g4 ,f4 ,,browne1 ,d4,d4 ,with two ,illustrations4 ,cloth boards1 #gs4 #f;d4 net4 ,essays ,liturgical and ,historical4 ,by ,j4 ,,wickham ,,legg1 ,d4,litt41 ,f4,s4,a4 ,cloth boards1 #es4 net4 ,french ,catholics in the ,nineteenth ,century4 ,by the ,rev4 ,w4 ,j4 ,,sparrow ,,simpson1 ,d4,d4 ,cloth1 #es4 net4 ,an ,abbot of ,vzelay4 ,by ,,rose ,,graham1 ,f4,r4,hist4,s4 ,with eight ,illustrations4 ,cloth boards1 #cs4 #f;d4 net4 ,texts for ,students ,general ,editors3 ,,caroline ,a4 ,j4 ,,skeel1 ,d4,lit42 ,h4 ,j4 ,,white1 ,d4,d42 ,j4 ,p4 ,,whitney1 ,d4,d41 ,d4,c4,l4 #a4 ,select ,passages from ,josephus1 ,tacitus1 ,suetonius1 ,dio ,cassius1 illustrative of ,christianity in the ,first ,century4 ,arranged by ,h4 ,j4 ,,white1 ,d4,d4 #c;d4 net4 #b4 ,selections from ,matthew ,paris4 ,by ,c4 ,a4 ,j4 ,,skeel1 ,d4,lit4 ,paper cover1 #i;d4 net4 #c4 ,selections from ,giraldus ,cambrensis4 ,by ,c4 ,a4 ,j4 ,,skeel1 ,d4,lit4 ,paper cover1 #i;d4 net4 #d4 ,libri ,sancti ,patricii4 ,the ,latin ,writings of ,st4 ,patrick1 etc4 ,edited by ,,newport ,j4 ,d4 ,,white1 ,d4,d4 ,paper cover1 #f;d4 net4 #e4 ,a ,translation of the ,latin ,writings of ,st4 ,patrick4 ,by ,,newport ,j4 ,d4 ,,white1 ,d4,d4 ,paper cover1 #f;d4 net4 #f4 ,selections from the ,vulgate4 ,paper cover1 #i;d4 net4 #g4 ,the ,epistle of ,st4 ,clement of ,rome4 #f;d4 net4 #h4 ,select ,extracts from ,chronicles and ,records relating to ,english ,towns in the ,middle ,ages4 ,edited1 with ,introduction1 ,notes1 and ,glossary1 by ,f4 ,j4 ,c4 ,,hearnshaw1 ,m4,a41 ,,ll4,d4 ,paper cover1 #i;d4 net4 #i4 ,the ,inscription on the ,stele of ,ma4 ,commonly called the ,moabite ,stone4 ,the text in ,moabite and ,hebrew1 with translation by the ,rev4 ,h4 ,f4 ,b4 ,,compston1 ,m4,a4 ,paper cover1 #f;d4 net4 #aj4 ,the ,epistles of ,st4 ,ignatius4 ,edited by ,t4 ,w4 ,,crafer1 ,d4,d4 #as4 net4 #aa4 ,christian ,inscriptions4 ,by ,h4 ,p4 ,v4 ,,nunn1 ,m4,a4 ,with two ,illustrations4 #as4 net4 #ab4 ,selections from the 8,historia ,rerum ,anglicarum0 of ,william of ,newburgh4 #as4 #c;d4 net4 #ac4 ,the ,teaching of the ,twelve ,apostles4 ,by ,t4 ,w4 ,,crafer1 ,d4,d4 #d;d4 net4 #ad4 ,the ,epistle of ,barnabas4 ,edited by ,t4 ,w4 ,,crafer1 ,d4,d4 #f;d4 net4 #ae4 ,the ,code of ,hammurabi4 ,by ,,percy ,,handcock1 ,m4,a4 #as4 net4 #af4 ,selections from the ,tell ,el-,amarna ,letters4 ,by ,,percy ,,handcock1 ,m4,a4 #d;d4 net4 #ag4 ,select ,passages ,illustrating ,commercial and ,diplomatic ,relations between ,england and ,russia4 ,by ,a4 ,,weiner1 ,m4,a41 ,f4,r4,hist4,s4 #as4 #f;d4 net4 #ah4 ,the ,early ,history of the ,slavonic ,settlements in ,dalmatia1 ,croatia and ,serbia4 ,by ,j4 ,b4 ,,bury1 ,f4,b4,a4 #bs4 net4 #ai4 ,select ,extracts ,illustrating ,florentine ,life in the ,thirteenth and ,fourteenth ,centuries4 ,by ,e4 ,g4 ,,roper1 ,b4,a4 #as4 net4 #bj4 ,select ,extracts ,illustrating ,florentine ,life in the ,fifteenth ,century4 ,by ,,esther ,g4 ,,roper1 ,b4,a4 #as4 net4 #ba4 ,itinerarium ,regis ,ricardi4 ,by ,m4 ,t4 ,,stead4 #as4 #i;d4 #bb4 ,the ,second ,epistle of ,clement to the ,corinthians4 ,edited by ,t4 ,w4 ,,crafer1 ,d4,d4 #f;d4 net4 #bc4 ,select ,extracts ,illustrating ,sports and ,pastimes in the ,middle ,ages4 ,by ,e4 ,l4 ,,guilford1 ,m4,a4 #as4 #i;d4 #bd4 ,babylonian ,flood ,stories4 ,by ,p4 ,,handcock1 ,m4,a4 #be4 ,babylonian ,penitential ,psalms4 ,by ,p4 ,,handcock1 ,m4,a4 ,documents ,illustrating ,irish ,history in the ,sixteenth ,century4 #d ,vols4 ,by ,,constantia ,,maxwell4 ,pioneers of ,progress ,,men ,,of ,,science3 ,edited by ,s4 ,,chapman1 ,m4,a41 ,d4,sc4 ,each with a ,portrait4 ,paper cover1 #as4 #c;d42 cloth1 #bs4 net4 ,galileo4 ,by ,w4 ,w4 ,,bryant1 ,f4,r4,a4,s4 ,michael ,faraday4 ,by ,j4 ,a4 ,,crowther1 ,d4,sc4 ,alfred ,russel ,wallace4 ,the ,story of a ,great ,discoverer4 ,by ,,lancelot ,t4 ,,hogben1 ,b4,a41 ,b4,sc4 ,joseph ,priestley4 ,by ,d4 ,h4 ,,peacock1 ,b4,a41 ,m4,sc41 ,f4,i4,c4 ,joseph ,dalton ,hooker1 ,o4,m41 ,g4,c4,s4,i41 ,c4,b41 ,f4,r4,s41 ,m4,d41 etc4 ,by ,professor ,f4 ,o4 ,,bower1 ,sc4,d41 ,f4,r4,s4 ,herschel4 ,by the ,rev4 ,,hector ,,macpherson1 ,m4,a41 ,f4,r4,a4,s41 ,f4,r4,s4,e4 ,archimedes4 ,by ,sir ,,thomas ,l4 ,,heath1 ,k4,c4,b41 ,f4,r4,s4 ,the ,copernicus of ,antiquity 7,aristarchus of ,samos74 ,by ,sir ,,thomas ,l4 ,,heath1 ,k4,c4,b41 ,f4,r4,s4 ,john ,dalton4 ,by ,l4 ,j4 ,,neville-,,polley1 ,b4,sc4 ,kepler4 ,by ,w4 ,w4 ,,bryant4 ,,empire ,,builders3 ,edited by ,a4 ,p4 ,,newton1 ,m4,a41 ,d4,litt41 ,b4,sc41 and ,w4 ,,basil ,,worsfold1 ,m4,a4 ,with ,portrait4 #g #e4 ,paper cover1 #as4 #c;d42 cloth1 #bs4 net4 ,sir ,francis ,drake4 ,by ,,walter ,j4 ,,harte1 ,m4,a4 ,sir ,robert ,sandeman4 ,by ,a4 ,l4 ,p4 ,,tucker4 ,,women3 ,edited by ,,ethel ,m4 ,,barton4 ,with ,illustrations4 ,paper cover1 #bs4 #f;d42 cloth1 #cs4 #f;d4 net4 ,florence ,nightingale4 ,by ,e4 ,f4 ,,hall4 ,dorothea ,beale4 ,by ,,elizabeth ,h4 ,,shillito1 ,b4,a4 ,elsie ,inglis4 ,by ,,eva ,,shaw ,,mclaren4 #a4aj4bj4 ,printed in ,great ,britain by ,r4 ,clay ,sons1 ,ltd41 ,london and ,bungay4 ,,footnotes ,footnote #a3 ,it is proposed to publish these texts first by way of experiment4 ,if the ,series should so far prove successful the others will follow4 ,nos4 #a1 #e and #f are now ready4 ,transcriber's ,notes ,the notes in the left and right margins1 indicating page numbers in the original ,greek1 have been converted to e4g4 ,sidenote3 p4#baf in this version4 ,obvious typographical errors and variable spelling were corrected4 ,the following corrections have been made to the text3 ,page ,original ,new ---------------------------------------- --- #e leben ,leben #ab recemmet rcemment #be #cc #de #de #de #de #eg #fb #fc #fc #ff ' #fh ,mathescos ,matheseos #fi #fi #ga sabacta subacta #gb #gc #ge #hj ,ides ,ides #hj #hb guess-work guesswork #hc ,scientarum ,scientiarum #he #hg #ib ,kapital ,capitel #ih #ih #ii after-thought afterthought #ajc windpipe wind-pipe #ajf #aji ' #aaj ,manichisine ,manichisme #aaa positon position #aac #aac ' #abj ,sthelein ,sthelin #abj #abe ,ibia ,ibid #abe ,ge ,g #abh theogomy theogony #acc #adc #adg begotten4 begotten8 #adg #aeb ,dogstar ,dog-star #aec ,midheaven ,mid-heaven #afc #aff ,musaeus ,musus #agj #ahj #ahj #ahj #ahj