,,translations ,,of ,,christian ,,literature ,,general ,,editors3 ,w4 ,j4 ,,sparrow ,,simpson1 ,d4,d4 ,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 ,,ii4 ,,london3 ,,society ,,for ,,promoting ,,christian ,,knowledge ,,new ,,york3 ,,the ,,macmillan ,,co4 #aiba ,,printed ,,in ,,great ,,britain ,,by ,,richard ,,clay ,,sons1 ,,limited1 ,,paris ,,garden1 ,,stamford ,,st41 ,s4,e4 #a1 ,,and ,,bungay1 ,,suffolk4 ,,contents ,,page ,,book ,,vi3 ,,simon ,,magus1 ,,valentinus1 ,,and ,,their ,,followers #a-eg #a4 ,,simon #b #b4 ,,valentinus #ag #c4 ,,secundus ,,and ,,epiphanes #ch #d4 ,,ptolemy #ci #e4 ,,marcus #dj ,,book ,,vii3 ,,basilides1 ,,saturnilus1 ,,and ,,others #eh-ig #a4 ,,basilides #ei #b4 ,,saturnilus #hj #c4 ,,marcion #hb #d4 ,,carpocrates #ij #e4 ,,cerinthus #ib #f4 ,,ebion,i #ic #g4 ,,theodotus ,,the ,,byzantian #ic #h4 ,,another ,,theodotus #id #i4 ,,cerdo ,,and ,,lucian #ie #aj4 ,,apelles #if ,,book ,,viii3 ,,the ,,docetae1 ,,monoimus1 ,,and ,,others #ih-aaf #a4 ,,the ,,docetae #ii #b4 ,,monoimus #ajf #c4 ,,tatian #aaa #d4 ,,hermogenes #aaa #e4 ,,the ,,quartodecimans #aab #f4 ,,the ,,phrygians #aac #g4 ,,the ,,encratites #aad ,,book ,,ix3 ,,noetus1 ,,callistus1 ,,and ,,others #aag-adh #a4 ,,noetus #aah #b4 ,,callistus #abd #c4 ,,the ,,elchesaites #acb #d4 ,,the ,,jews #ach ,,book ,x3 ,,summaries1 ,,and ,,the ,,word ,,of ,,truth #adi-agh #a4 ,,the ,,summary ,,of ,,the ,,philosophers #aej #b4 ,,the ,,summary ,,of ,,the ,,heresies #aec #c4 ,,the ,,word ,,of ,,truth #aga ,,index #agi ,,philosophumena ,,book ,,vi ,,simon ,,magus1 ,,valentinus1 ,,and ,,their ,,followers ,sidenote3 p4 #bdb ,cruice4 #a4 ,these are the contents of the #fth 7book7 of the ,refutation of all ,heresies4 #b4 ,what ,simon has dared1 and that his doctrine is confirmed 7by quotations7 from magicians and poets4 #c4 ,what ,valentinus has laid down1 and that his doctrine is not framed from the ,scriptures1 but from those of the ,platonists and ,pythagorists4 #d4 ,and what is thought by ,secundus1 ,ptolemy and ,heracleon1 and how they have used as their own1 but with different words1 the thoughts of those whom the ,greeks 7think7 wise4 #e4 ,what has been held by ,marcus and ,colarbasus and their disciples and that some of them gave heed to magic arts and ,pythagorean numbers4 #f4 ,now such opinions as belong to those who have taken their principles from the serpent#a and1 when the time arrived1 of their own accord brought their doctrines into light1 we have set forth in the ,book before this1 being the ,sidenote3 p4 #bdc4 ,vth of the ,refutation of all ,heresies4 ,here1 however1 ,i will not keep silence as to the opinions of those who come after 7them71#b but will leave not one unrefuted1 if it be possible to keep them all in mind1 together with their secret rites which are justly to be called orgies1 inasmuch as those who dare such things are not far from ,god's wrath#c--to use the word in its etymological sense4 #a4 ,about ,simon4 #g4 ,it seems then right now to set forth also the 7doings7 of ,simon1#d the man of ,gitto1#e a village of ,samaria1 whereby we shall show that those also who followed 7him7 taking hints from other names have ventured upon like things4 ,this ,simon1 being skilled in magic arts and having played upon many1 sometimes by the ,thrasymedean#f process in the way we have set forth above1 but sometimes working iniquity by means of devils1 designed to deify himself1 7although only7 a human sorcerer filled with desperation whom the ,sidenote3 p4 #bdd4 ,apostles refuted in the ,acts4#g ,than whom ,apsethus the ,libyan was much wiser and more modest when he ambitiously attempted to be considered a god in ,libya4 ,whose story as it is not very different from the vain desire of ,simon1 it seems fitting to narrate as one worthy to have been attempted by ,simon himself4 #h4 ,apsethus the ,libyan yearned to become a god4 ,but since1 after making himself very busy1 he utterly failed 7to accomplish7 his desire1 he wished at all events to appear to have become one1 and seemed as if he might really effect this in course of time4 ,for the foolish ,libyans sacrificed to him as to some divine power1 thinking that they must give faith to a voice from heaven above4 ,for he collected and shut up in one and the same cage a great many of the birds called parrots2 there being many parrots in ,libya who imitate quite clearly the human voice4 ,for some time he fed the birds and taught them to say 8,apsethus is a god03 and when the birds had been ,sidenote3 p4 #bde4 trained for a long time1 and repeated the saying which he thought would make ,apsethus be considered a god1 he opened the cage and let the parrots out in all directions4 ,the noise of the flying birds went forth into all ,libya1 and their words reached as far as the land of the ,greeks4#h ,and thus the ,libyans being wonderstruck by the voices of the birds and not understanding the trick played by ,apsethus1 held him for a god4 ,but a certain ,greek having carefully studied the clever device of the so-called god1 not only refuted him by the 7mouth of the7 same parrots but removed from the earth that human quack and rascal4 ,the ,greek shut up many of the parrots and taught them to say instead 7of their former speech73 8,apsethus shut us up and forced us to say3 #8,apsethus is a god4'0 ,and the ,libyans hearing the parrots' recantation 7and7 all assembling with one mind burned ,apsethus4#i #i4 ,this 7sort of man7 one must suppose ,simon the magician 7to be71 so that we would far sooner liken him to the ,libyan who was born a man than to 7,him7 who is really ,god4#aj ,but if the details of the likeness be held accurate and the magician had some such passion as ,apsethus1 we will undertake to teach ,simon's parrots that ,simon who stood1 stands and will stand was not ,christ1 but ,sidenote3 p4 #bdf4 a man 7sprung7 from seed1 born of a woman#aa begotten from blood and fleshly desire like the rest1 and that he knew this to be so1 we shall easily show as the story goes on4#ab ,but ,simon1 stupidly and clumsily garbling the ,law of ,moses--for when ,moses has said that ,god was 8a burning and consuming fire10#ac--;he1 not having received ,moses' saying rightly1 says that fire is the principle of the universals1 and not having comprehended the saying that ,god is not ,fire1 but a burning and consuming fire1 7thereby7 not only rends in twain the ,law of ,moses1 but steals from ,heraclitus the ,obscure4#ad ,but ,simon proclaims that the principle of the universals is a boundless power1 speaking thus3--8,this is the writing of the ,announcement#ae of ,voice and ,name from the ,thought of the great power of the ,boundless ,one4 ,wherefore it will be sealed up1 hidden1 concealed and will be in the dwelling-place where the root of the universals is founded40#af ,but he says that the dwelling-place is the same man who has been begotten from blood and that the ,sidenote3 p4 #bdg4 ,boundless ,power dwells in him1 which 7power7 he says is the root of the universals4 ,but the ,boundless ,power1 the fire according to ,simon1 is not simple as the many say who think that the four elements are simple and that fire is simple2 but there is a certain double nature of fire1 and of this double nature he calls one part hidden and the other manifest4 ,but the hidden 7parts7 have been hidden in the manifest parts of the fire1 and the manifest have come into being by the hidden4 ,this it is which ,aristotle calls potentiality and action1 and ,plato the comprehensible and the perceptible4#ag ,and the manifest 7part7 of the fire contains within itself all which one can perceive#ah or which can escape one1 but remains visible2 but the hidden 7part7 contains everything which one can perceive as something intelligible but which evades the sense or which as not being thoroughly understood one passes over4 ,but it must be said generally that of all things which are perceptible and intelligible1 which ,simon calls hidden and manifest1#ai the supercelestial fire is the ,treasure-house1#bj like unto the great tree which was seen by ,nebuchadnezzar in a dream1 from which all flesh is fed4#ba ,sidenote3 p4 #bdh4 ,and he considers the trunk1 the boughs1 the leaves1 and the bark on the outside of it to be the manifest part of the fire4 ,all these things which are attached to the great tree the flame of the all-devouring fire causes to vanish4 ,but the fruit of the tree1 if it be made a perfect likeness#bb and has received its own shape1 is placed in a storehouse and not in the fire4 ,for the fruit1 he says1 has been produced that it may be put in a storehouse1 but the chaff that it may be cast into the fire1 which 7chaff7 is the trunk which has not been produced for its own sake1 but for that of the fruit4 #aj4 ,and this is1 he says1 what is written in the ,scripture3 8,the vine of the ,lord ,sabaoth is the house of ,israel1 and a man of ,judah his beloved plant40#bc ,but if a man of ,judah is his beloved plant1 it proves1 he says1 that a tree is nothing else than a man4 ,but of its secretion and dissolution1 he says1 the ,scripture has spoken sufficiently1 and for the instruction of those who have been made completely after 7its7 likeness1#bd the saying is enough that3 8,all flesh is grass and all the glory of the flesh as the flower of grass4 ,the grass withereth and the flower fadeth away3 but the word ,sidenote3 p4 #bdi4 of the ,lord abideth for ever40#be ,but the word1 he says1 is the word and speech of the ,lord born in the mouth1 save which there is no other place of generation4 #aa4 ,but1 to be brief1 since the fire is such according to ,simon1 and all things are seen and unseen as they are heard and unheard1 numbered and unnumbered1 in the ,great ,announcement he calls a perfect intellectual#bf every one of those 7beings7 which can be boundlessly conceived by the mind in a boundless way#bg and can speak and think and act1 as says ,empedocles3-- ,for earth by earth we see1 and water by water ,and 7divine7 ther by ther1 yet destroying fire by fire1 ,and 7love7 by love1 and strife in gloomy strife4-- 7,karsten1 v4 #cba47 #ab4 ,for1 he says1 he considered all the parts of the fire which are invisible to have sense and a share of mind4#bh ,sidenote3 p4 #bej4 ,therefore the cosmos1 he says1 came into being begotten by the unbegotten fire4 ,but it began to be1 he says1 after this fashion3--,he who was produced from the beginning from that fire took six roots1 the first ones of the principle of generation4#bi ,and he says that the roots came from the fire in pairs1 which roots he calls ,mind and ,thought1 ,voice and ,name1 ,reasoning and ,passion1#cj but that the whole of the ,boundless ,power together is in these six roots potentially1 but not actively4 ,the which ,boundless ,power he says is ,he who ,stood1 ,stands1 and will ,stand4 ,who if he be made into a complete image 7of the fire7 will be in substance1 power1 greatness1 and effect one and the same with that ,unbegotten and ,boundless ,power1 and lacking nothing possessed by that unbegotten and unchanging and infinite power4 ,but if he remains potentially only in the six powers and is not made into a complete image 7of the fire71 he is done away with and is lost like as the capacity for grammar or geometry in man's soul4 ,for power taking ,sidenote3 p4 #bea4 to itself skill becomes a light of the things which are3 but if it does not take unto itself 7skill7 it is unskilfulness and darkness and as if it were not1 it perishes#ca with the man at his death4 #ac4 ,but of these six powers and the seventh which is with the six1 he calls the first pair1 7to wit7 ,nous and ,epinoia1 ,heaven and ,earth4 ,and 7he says7 that the masculine 7partner7 looks down from on high upon and takes thought for his spouse and that the ,earth below receives the intellectual fruits proper to her brought down from ,heaven to ,earth4 ,wherefore1 he says1 the ,logos beholding often the things born from ,nous and ,epinoia1 that is from ,heaven and ,earth1 says3 8,hear1 ,o ,heaven1 and give ear1 ,o ,earth1 for the ,lord has spoken4 ,i have begotten and raised up sons1 but they have disregarded me40#cb ,he who thus speaks1 he says1 is the ,seventh ,power who ,stood1 ,stands and will ,stand4 ,for he is the cause of those fair things which ,moses praised and said that ,sidenote3 p4 #beb4 they were very good4 ,and ,phone and ,onoma are the ,sun and ,moon1 and ,logismos and ,enthymesis ,air and ,water4 ,but with all these is mingled and compounded1 as ,i have said1 the great and ,boundless ,power1 ,he who has ,stood4#cc #ad4 ,since1 therefore1 ,moses spake3 8,in six days ,god created ,heaven and ,earth and the seventh day he rested from all his works10#cd ,simon after re-arranging the passage1 makes himself out a god4 ,when then they say that three days passed before the ,sun and ,moon existed1#ce they shadow forth ,nous and ,epinoia and the ,seventh ,power1 the ,boundless ,one4 ,for these three powers were born before all the others4 ,when they say3 8,before all the ,aeons ,he has begotten me10#cf 7,simon7 says that this was spoken of the ,seventh ,power4 ,but the same ,seventh ,power1 which was a power existing in the ,boundless ,power which was begotten before all the ,aeons1 this is1 he says1 the ,seventh ,power of whom ,moses said3 8,and the ,spirit of ,god was borne above the water10#cg that is1 he says1 the spirit containing ,sidenote3 p4 #bec4 all things within itself1 an image of the ,boundless ,power1 of whom ,simon says 8image of the imperishable form which alone orders all things40 ,for that power which was borne above the water having come into being1 he says1 from the imperishable form1 alone orders all things4 ,now when some such and like preparations of the cosmos had come to pass1 ,god1 he says1 moulded#ch man1 taking dust from the earth4 ,but he fashioned him not simple but twofold#ci according to image and resemblance4 ,but the spirit which was borne above the water is an image1 which spirit if it is not made a complete likeness1#dj perishes with the world1 as it abides only potentially and does not exist in activity4 ,this1 he says1 is the saying1 8,lest ye be judged with the world40#da ,but if it be made a complete likeness and is born from an ,indivisible ,point as it is written in the ,announcement1 the small will become great4 ,but it will be great in the ,boundless and ,unchanging ,aeon1 being born no more4 ,how then and in what manner1 he says1 did ,god form man in ,paradise8 ,for this is his opinion4 ,let1 he says1 ,paradise be the womb1 and that this is true the ,scripture teaches when it says3 8,i am he who fashioned thee in thy mother's womb40#db ,for this also he wishes to be thus ,sidenote3 p4 #bed4 written4 ,moses1 he says1 speaking in allegory1 calls ,paradise the womb if we are to believe the word4 ,but if ,god fashions man in the womb of his mother1 that is1 in ,paradise1 as ,i have said1 let ,paradise be the womb and ,edem the placenta3 8,and a river went forth from ,edem and watered ,paradise0#dc 7this is7 the navel-string4 ,the navel-string1 he says1 separates into four heads4 ,for on each side of the navel are set two arteries1 conduits of breath1 and two veins1 conduits of blood4 ,but when he says1 the navel-string goes forth from the placenta it takes root in the infant by the epigastrium which all men commonly call the navel4 ,and the two veins it is through which flows and is borne from ,edem 7the placenta7 the blood to the so-called gates of the liver whence the child is fed4 ,but the arteries as we have said1 are the conduits of the breath#dd which pass behind on either side of the bladder round the pelvis and make connection with the great artery by the spine called the aorta1 and thus through the ventricles the breath flows upon the heart and causes ,sidenote3 p4 #bee4 movement of the embryo4 ,for the embryo in course of formation in ,paradise neither takes food by the mouth1 nor breathes through the nostrils4 ,for1 as it exists amid waters1 death is at its feet if it should breathe4 ,for it would then draw in the waters and die4 ,but it is girt about almost wholly by the envelope called the amnion and is fed through the navel1 and through the aorta which is by the spine1 it receives1 as ,i have said#de the substance of the breath4 #ae4 ,therefore1 he says1 the river flowing forth from ,edem separates into four heads 7or7 four conduits1 that is1 into the child's four senses1 sight1 smell1 taste1 and touch4 ,for the infant while being formed in ,paradise has these senses only4 ,this1 he says1 is the ,law which ,moses laid down2 and agreeably with that same ,law each of the ,books is written1 as their titles clearly show4 ,the first book 7is7 ,genesis 7and7 the title of the book1 he says1 suffices for the knowledge of the universals4 ,for1 he says1 this is genesis1 that is sight into which one of the sections of the river separates2 ,sidenote3 p4 #bef4 for the world is seen by sight4 ,the title of the second book is ,exodus4 ,for that which is born after crossing the ,red ,sea comes into the ,desert--he calls the blood1 he says1 the ,red ,sea--and tastes bitter water4 ,for bitter1 he says1 is the water which comes after the ,red ,sea1 which 7water7 is the way of knowledge of life pursued through painful and bitter things4 ,but when changed by ,moses1 that is by the ,logos1 that bitter 7water7 becomes sweet4 ,and that this is so1 can be known by all in common in the saying of the poets3-- ,black was it at the root1 but the flower was like milk ,the gods call it ,moly1 but hard it is to dig ,for mortal men1 but to the gods all things are possible4-- 7,,homer1 ,odyssey1 ,x1 #cjd ff47 #af4 ,what has been said by the nations1 he says1 suffices for the thorough knowledge of the universals to those who have ears to hear4 ,for not only he who has tasted this fruit is not turned into a beast by ,circe2 but those also ,sidenote3 p4 #beg4 who have been already brutified by use of the powers of such fruit1 he moulds again into their first and proper form and restores them to type and recalls their 7original7 impress4 ,and the faithful man and he who is beloved by that witch is1 he says1 revealed through that milk-like and divine fruit4 ,likewise ,leviticus the third book which is the smell or inspiration4#df ,for this book is of sacrifices and oblations4 ,for where there is a sacrifice there comes a certain savour of fragrance from it through the incense1 of which fragrance the sense of smell 7ought to be a test74#dg ,numbers1 the fourth book he calls taste 444#dh where speech operates4 ,but ,deuteronomy1 he says1 is written with reference to the sense of touch of the child in course of formation4 ,for as the touch1 touching the things perceived by the other senses1 sums up and confirms them1 teaching us whether 7anything7 be hard or hot or cold1#di so the fifth book of the ,law is the summary of the four books written before it4 ,all the unbegotten things1 then1 he says1 are in potentiality not in activity1 like the grammatical or ,sidenote3 p4 #beh4 geometrical art4 ,if then one should chance upon the fitting word and doctrine1 and the bitter should be changed into sweet1 that is1 the spears into reaping-hooks and the swords into ploughshares1#ej 7the child7 will not be chaff and sticks for producing fire1 but a perfect fruit made in semblance 7of71 as ,i have said 7and7 equal and like to1 the ,unbegotten and ,boundless ,power4 ,but should he remain only a tree and should not make a perfect fruit fashioned in complete resemblance1 he will be removed4 ,for the axe is near1 he says1 to the roots of the tree4 ,every tree1 he says1 which maketh not fair fruit is cut down and cast into the fire4#ea #ag4 ,there is then1 according to ,simon1 that blessed and incorruptible thing hidden in everything1 potentially not actively1 which is ,he who ,stood1 ,stands and will ,stand4 ,it stood above in the ,unbegotten ,power1 it stands below amid the rush of the waters having been begotten in likeness1 and it will stand on high beside the blessed ,unbegotten ,power if it be made in 7his7 perfect semblance4 ,for there are1 he says1 three who have stood1 and unless there are ,sidenote3 p4 #bei4 three ,aeons who have stood1 then the ,unbegotten ,one who according to them is borne over the water1 who by resemblance has been fashioned again perfect 7and7 heavenly1 who in one thought alone#eb is more lacking than the ,unbegotten ,power1 is not in its proper place4#ec ,this is what they say3 8,i and thou1 thou one before me1 ,i after thee1 am ,i40 ,this1 he says1 is one power1 divided above1 below1 begetting itself1 increasing itself1 seeking itself1 finding itself1 being its own mother1 its own father1 its own sister1 its own spouse1 its own daughter1 its own son1 a mother-father1#ed being one root of the universals4 ,and that1 he says1 the beginning of the generation of things begotten is from fire1 he understands in some such fashion as this3 ,in all things whatever which have birth1 the beginning of the desire of generation comes from fire4 ,as1 for instance1 the desire for mutable generation#ee is called 8being inflamed0 with love4 ,but the fire from being one1 turns into two4 ,for in the man1 he says1 the blood which is hot and yellow as fire is depicted1 turns into seed2 but in the woman the selfsame blood 7turns7 into milk4 ,sidenote3 p4 #bfj4 ,and from the turning in the male comes generation and from that in the female the nourishment of that which is generated4#ef ,this1 he says1 is the flaming sword turning about to guard the path to the ,tree of ,life4 ,for the blood is turned to seed and milk and the same power becomes father and mother of those which are born and the increase of those which are nourished1 itself lacking nothing and being sufficient unto itself4 ,but the ,tree of ,life is guarded he says1 through the turning of the flaming sword1 as we have said1 which 7sword7 is the ,seventh ,power which is from itself1 which contains all things 7and7 which lies stored up in the six powers4 ,for if the flaming sword did not turn about1 that fair tree would perish and be destroyed4 ,but if the ,logos which is lying stored up potentially therein1 is turned into seed and milk1 being lord of its proper place wherein is begotten a ,logos of souls1--then from the smallest spark it will become great and increase in every sense and will be a boundless power unchangeable in the aeon which changes not until it is in the ,boundless ,aeon4#eg #ah4 ,by this argument1 then1 ,simon avowedly became a god to those of no understanding1 like that ,apsethus the ,sidenote3 p4 #bfa4 ,libyan1 being 7said to be7 begotten and subject to suffering when he existed potentially1 but 7becoming7 impassible 7from passible1 and unbegotten7#eh from begotten when he was made in perfect semblance and becoming perfect came forth from the first two powers1 that is ,heaven and ,earth4 ,for ,simon speaks explicitly of this in the ,announcement1 thus3-- 8,unto you ,i say what ,i say1 and ,i write what ,i write4 ,the writing is this4 ,there are two stems#ei of all the ,aeons1 having neither beginning nor end1 from one root1 which is ,power-,silence#fj unseen and incomprehensible4 ,one of them appears on high1 who is a great power1 the mind of the universals1 who orders all things and 7is7 a male4 ,and the other below is a great ,thought1 a female giving birth to all things4 ,these1 then1 being set over against each other#fa form a pair and show forth the middle space1 an incomprehensible air having neither beginning nor end4 ,in this 7space7 is a ,father who upholds all things and nourishes those which have a beginning and end4 ,this is ,he who ,stood1 ,stands1 and will ,stand1 being a masculo-feminine power after the likeness of the pre-existing ,boundless ,power#fb which has neither beginning nor end but exists in oneness4 ,for the thought which came forth from the 7power7 in oneness was two4 ,and that was one4 ,for he ,sidenote3 p4 #bfb4 when he contained her within himself was alone1 nor was he indeed first although he existed beforehand1 but having himself appeared from himself1 a second came into being4 ,but he was not called ,father until she named him ,father4 ,just as then he1 drawing himself forth from himself1 manifested to himself his own thought1 so also the thought having appeared did not create him2 but beholding him1 hid the ,father--that is ,power--within herself2#fc and there is a masculo-feminine ,power-and-,thought when they are set over against each other4 ,for ,power does not differ at all from thought1 they being one4 ,from the things on high is discovered ,power2 from those below ,thought4 ,thus then it is that that which appeared from them being one is found to be two1 a masculo-feminine having the female within it4 ,this is ,mind in ,thought for they being one when undivided from one another are yet found to be two40 #ai4 ,simon then having discovered 7all7 this1 fraudulently interprets as he wishes not only the 7words7 of ,moses1 but ,sidenote3 p4 #bfc4 also those of the poets4 ,for he turns into allegory the ,wooden ,horse and ,helen with the ,torch and other things1 altering which to the affairs of himself and his ,epinoia1 he leads astray many4 ,and he says that she is that sheep which was lost1 who ever dwelling in many women#fd troubles the powers in the cosmos by her transcendent beauty4 ,wherefore also the ,trojan ,war occurred on account of her4 ,for ,epinoia herself dwelt in ,helen at that time1 and all the authorities suing for her 7favours71 faction and war arose among the nations in which she appeared4 ,wherefore indeed ,stesichorus having railed at her in his verses had his eyes blinded1 but having repented and written the ,palinode1 was restored to sight4#fe ,she1 being changed from one body to another by the angels and authorities below ,sidenote3 p4 #bfd4 who made the world1 came at last to stand in a brothel#ff in ,tyre1 a city of ,phnicia1 coming to which 7,simon7 found her4 ,for at her first enquiry1 he said he had come to her aid1 that he might free her from her bonds1 and when he had redeemed her she went about with him pretending that she was the lost sheep1 and he saying that he was the ,power above all things4 ,but the rogue having fallen in love with the hussy1 the so-called ,helen1 and having bought her enjoyed her1 and being ashamed 7before7 his disciples made up this story4 ,but they who became 7in time7 the imitators of the error and of ,simon ,magus do like things1 pretending that they ought to have 7promiscuous7 intercourse like beasts1 saying3 8,all earth is earth and it matters not where one sows1 so long as one sows40 ,and they also bless this intercourse saying that the same is perfect love and the 8,holy of ,holies0 and that 8ye shall sanctify one another40 ,for they say that they are not overcome by what any one else would call evil1 for that they have been redeemed4 ,and that ,simon having redeemed ,helen has in like manner ,sidenote3 p4 #bfe4 brought salvation to men through his own discernment4#fg ,for since the angels misgoverned the world through love of rule1 he says that he came to set it straight1 having changed his shape and making himself like the rulers#fh and authorities and angels1 and that he appeared as a man1 though he was not a man and seemed to suffer in ,juda1 though he did not suffer4#fi ,but he appeared to the ,jews as ,son1 in ,samaria as ,father1 and among the other nations as ,holy ,spirit4 ,and that he submitted to be called by whatever name men wished to call him4 ,and that the ,prophets were inspired by the world-making angels to utter their prophecies4 ,wherefore they who have believed on ,simon and ,helen do not heed them1#gj and to this day do what they will as being free4 ,for they claim that they have been saved by his grace4 ,for no one is liable to judgment if he does anything evil2 for evil exists not by nature1 but by ,sidenote3 p4 #bff4 law4 ,for he says it is the angels who made the world who made the ,law whatever they wished1 thinking to enslave those who hearkened to them4 ,and again they say that 7there will be7 a dissolution of the world for the redemption of their own men4#ga #bj4 ,therefore the disciples of this 7man7 practise magic arts and incantations1 and send out love-philtres and charms and the demons called dream-bringers for the troubling of whom they will4 ,but they also do reverence to the so-called ,paredri4#gb ,and they have an image of ,simon in the form of ,zeus1 and 7another7 of ,helen in the form of ,athena1 and they bow down to them calling the one 8,lord0 and the other 8,lady40#gc ,but if any one among them seeing these images should call them by the name of ,simon or ,helen1 he is cast out as being ignorant of their mysteries4 ,this ,simon when he had led astray many in ,samaria by magic arts was refuted by the ,apostles1 and ,sidenote3 p4 #bfg4 having been laid under a curse as it is written in the ,acts1 afterwards in desperation designed these things#gd until having come to ,rome1 he withstood the ,apostles4 ,whom ,peter opposed when he was deceiving many by sorceries4 ,he at length coming into t444444te1#ge taught sitting under a plane-tree4 ,and finally his refutation being very near#gf through effluxion of time1 he said that if buried alive he would rise again the third day4 ,and having given orders that a grave should be dug by his disciples1 he bade them bury him4 ,and they having done what he commanded1 he remains there to this day2 for he was not the ,christ4 ,this then is ,simon's story1 taking hints from which ,valentinus calls 7the same things7 by other names4 ,for ,nous and ,aletheia1 ,logos and ,zoe1 ,anthropos and ,ecclesia are ,simon's six roots1 ,nous-,epinoia1 ,phone-,onoma1 ,logismos-,enthymesis4 ,but since we have sufficiently set forth ,simon's fable making1 let us see what ,valentinus says4#gg #b4 ,concerning ,valentinus4 ,sidenote3 p4 #bfh4 #ba4 ,the heresy of ,valentinus1#gh then1 exists1 having a ,pythagorean and ,platonic foundation4 ,for ,plato in the ,timus modelled himself entirely on ,pythagoras1 as is seen also by his 8,pythagorean stranger0 being ,timus himself4 ,wherefore it seems fitting that we should begin by recalling to mind a few 7points7 of the theory of ,pythagoras and ,plato1 and should then describe the 7teaching7 of ,valentinus4 ,for if the opinions of ,pythagoras and ,plato are also included in the 7books7 painfully written by us earlier1 yet ,i shall not be unreasonable in recalling#gi in epitome their most leading tenets#hj in order that by their closer comparison and likeness of composition1 the doctrines of ,valentinus may be more intelligible4 ,for as 7the ,pythagoreans and ,platonists7 took their opinions of old from the ,egyptians and taught them anew to the ,greeks1 so 7,valentinus7 while fraudulently attempting to establish his own teaching by them1 carved ,sidenote3 p4 #bfi4 their system into names and numbers1 calling them by names and defining them by measures of his own4 ,whence he has constructed a heresy ,greek indeed1 but not referable to ,christ4 #bb4 ,the wisdom of the ,egyptians is1 then1 the beginning of ,plato's theory in the ,timus4 ,for from this1 ,solon#ha taught the ,greeks the whole position regarding the birth and destruction of the cosmos by means of a certain prophetic statement1 as ,plato says1 the ,greeks being then children and knowing no older theologic learning4 ,in order then that we may follow closely the words which ,valentinus let fall1 ,i will now set out as preface what it was that ,pythagoras of ,samos taught as philosophy after that silence praised by the ,greeks4 ,and then ,i will point out those things which ,valentinus takes from ,pythagoras and ,plato and with solemn words attributes to ,christ1 and before ,christ to the ,father of the universals and to that ,sige who is given as a spouse to the ,father4 #bc4 ,now ,pythagoras declared that the unbegotten monad was the principle of the universals#hb and the parent of the dyad and of all the other numbers4 ,and he says that the ,sidenote3 p4 #bgj4 monad is the father of the dyad and the dyad the mother of all engendered things 7and7 a bearer of things begotten4 ,and ,zaratas1#hc also1 the teacher of ,pythagoras1 calls the one father1 but the two1 mother4 ,for the dyad has come into being from a monad according to ,pythagoras1 and the monad is masculine and first1 but the dyad female and second4 ,from the dyad1 again1 as ,pythagoras says1 7come7 the triad and the other numbers one after the other up to #aj4 ,for ,pythagoras knew that this #aj is the only perfect number4#hd ,for 7he saw that7 the #aa and #ab were an addition to and re-equipment of the decad1 and not the generation of some other number4 ,all solid bodies beget what is given to them from the bodiless4#he ,for1 he says1 the ,point which is indivisible is at once a point and a beginning of the bodies and the bodiless together4 ,and1 he says1 from the point comes a line1 and a superficies extended in depth makes1 he says1 a solid figure4 ,whence the ,pythagoreans have a certain oath as to the harmony of the four elements4 ,and they make oath thus3-- ,sidenote3 p4 #bga4 8,yea by the ,tetractys handed down to our head ,a source of eternal nature containing within itself roots40#hf ,for the beginning of natural and solid bodies is the ,tetractys as the monad is of the intelligible ones4#hg ,but that the ,tetractys gives birth to the perfect number as among the intelligibles the 7monad7 does to the #aj1 they teach thus4 ,if one beginning to count1 says #a1 and adds #b1 and then #c in like manner1 these will make #f4 7,add7 yet another 7i4 e47 #d and there in the same way will be the total #aj4 ,for the #a1 #b1 #c and #d become #aj1 the perfect number4 ,thus1 he says1 the ,tetractys will in all things imitate the intelligible monad having been thus able to bring forth a perfect number4 #bd4 ,there are1 therefore1 according to ,pythagoras1 two worlds1 one intelligible which has the monad as its beginning1 but the other the perceptible4 ,this last is the ,tetractys containing ,iota1#hh the one tittle1 a perfect number4 ,sidenote3 p4 #bgb4 ,thus the ,iota1 the one tittle1 is received by the ,pythagoreans as the first and chiefest1 and as the substance of the ,intelligible both intelligibly and perceptibly4 ,belonging to which are the nine bodiless accidents which cannot exist apart from substance1 7viz47 ,quantity1 ,quality1 ,wherefore1 ,where1 and ,when1 and also ,being1 ,having1 ,doing and ,suffering4#hi ,there are therefore nine accidents to substance reckoned in with which they comprise#ij the perfect number1 the #aj4 ,wherefore the universe being divided1 as we have said1 into an intelligible and a perceptible world1 we have also reason from the intelligible in order that by it we may behold the substance of the intelligible1 the bodiless and the divine4 ,but we have1 he says1 five senses1 smell1 sight1 hearing1 taste and touch4 ,by these we arrive at a knowledge of perceptible things1 and so1 he says1 the perceptible world is separated from the intelligible2 and that we have an organ of knowledge for each of them1 we learn from this4 ,none of the intelligibles1 he says1 can become known to us through sense3 for1 he says1 eye has not seen that1 nor ear heard1 nor has it become known1 he says1 by any other of the senses whatever4 ,nor again by reason can one come to a knowledge of the perceptible2 ,sidenote3 p4 #bgc4 but one must see that a thing is white1 and taste that it is sweet1 and know by hearing that it is just or unjust2 and if any smell is fragrant or nauseous1 that is the work of the sense of smell and not of the reason4 ,and it is the same with the things relating to touch4 ,for that a thing is hard or soft or hot or cold cannot be known through the hearing1 but the test of these things is the touch4 ,this being granted1 the setting in order of the things that have been and are is seen to come about arithmetically4 ,for1 just as we1 beginning by addition of monads 7or dyads7 or triads and of the other numbers strung together1 make one very large compound number1 and on the other hand work by subtracting from the total strung together and by analysing by a fresh calculation what has been brought together arithmetically2--so1 he says1 the cosmos is bound together by a certain arithmetical and musical bond1 and by its tightening and slackening1 its addition and subtraction1 is ever and everywhere preserved uncorrupted4 #be4 ,for instance in some such fashion as this also do the ,pythagoreans describe the duration of the world3-- ,sidenote3 p4 #bgd4 8,for it was before and will be4 ,never ,i ween ,will the unquenchable aeon be devoid of these two40 ,what are these 7two78 ,strife and ,love4#ia ,but their love makes the cosmos incorruptible and eternal1 as they think4 ,for substance and the cosmos are one4 ,but strife rends asunder and diversifies1 and tries by every means to make the world divide4 ,just as one cuts arithmetically the myriad into thousands and hundreds and tens and drachmas1 and obols1 and quarters by dividing it into small parts1 so ,strife cuts the substance of the cosmos into animals1 plants1 metals and such like things4 ,and ,strife is according to them1 the ,demiurge#ib of the generation of all things coming to pass1 and ,love governs and provides for the universe1 so that it abides4 ,and having collected into one the scattered and rent 7things7 of the universe and leading them forth from life1 it joins and adds them to the universe so that it may abide and be one4 ,never therefore will ,strife cease from dividing the cosmos1 nor ,love from attaching together ,sidenote3 p4 #bge4 the separated things of the cosmos4 ,something like this it seems is the 8distribution0#ic according to ,pythagoras4 ,but ,pythagoras says that the stars are fragments#id of the sun and that the souls of animals are borne 7to us7 from the stars4 ,and that the same 7souls7 are mortal when they are in the body being buried as it were in a tomb2 but that they will rise again and become immortal when we are separated from our bodies4 ,whence ,plato being asked by some one what ,philosophy is1 said3 8,it is a separation of soul from body40 #bf4 ,pythagoras1 then1 becoming a learner of these opinions1 declared some of them by means of enigmas and such like phrases1 7such as37 8,if you are away from home1 turn not back4 ,otherwise1 the ,furies the helpers of justice will punish you40#ie 7,for7 he calls your home the body and ,sidenote3 p4 #bgf4 the passions the ,furies4 ,if then1 he says1 you are away from home1 that is3 if you have come forth from the body1 do not seek after it2 but if you return to it1 the passions will again shut you up in a body4 ,for they think there is a change of bodies 772 as also ,empedocles1 when ,pythagorizing1 says4 ,for the pleasure-loving souls1 as ,plato says1#if if they do not philosophize when in man's estate1 must pass through the bodies of all animals and plants and again return to a human body4 ,but if 7such a one7 does philosophize1#ig he will in the same way go on high thrice to his kindred star2 but if he does not philosophize will return again to the same things4 ,thus he tells us that the soul is at once mortal if it be ruled by the ,furies1 that is1 by the ,passions1 and immortal if it flees from them4 #bg4 ,but seeing that we have picked out for narration the things darkly uttered to his disciples under the veil of symbols1 it seems fitting to recall other sayings 7of his71 because the heresiarchs attempt to deal in symbols in the same way2 and these not their own1 but using the words of ,pythagoras4 ,sidenote3 p4 #bgg4 ,now ,pythagoras teaches his disciples saying 8,bind up the bed-sack10 since they who are setting out on a journey make their clothing into a bundle1 so as to be ready for the road4 ,thus he wishes his disciples to be ready1 as if at any moment death might come upon them1 so that they may not be caught lacking anything4 ,wherefore he is obliged to enjoin the ,pythagorean every morning to bind up the bed-sack1 that is to prepare for death4 8,do not stir the fire with a sword10 meaning do not provoke angry men2 for he likens an angry man to a fire and speech to a sword4 8,do not tread on sweepings10 that is1 do not look down upon trifles4 8,do not grow a palm in a house10 that is1 do not make a cause of strife in it4 ,for the palm is a symbol of fighting and strife4 8,eat not from a stool0 7that is71 practise no ignoble art1 that you may not be a slave to the corruptible body1 but make your livelihood by lectures4 ,for it is possible at once to nourish the body ,sidenote3 p4 #bgh4 and to improve the soul4 8,from a whole loaf bite off nought10 7that is7 diminish not that which belongs to you1 but live on the income and keep the capital like a whole loaf4 8,eat not beans0 7that is7 ,take not the rule of a city4 ,for by beans the rulers#ih were then elected4#ii #bh4 ,these and such like things1 then1 the ,pythagoreans say1 imitating whom the heretics think they declare great things to certain men4 ,the ,pythagorean doctrine says that the ,great ,geometrician and ,reckoner#ajj the ,sun is the ,demiurge of all things that are1 and is fixed in the whole cosmos like the soul in bodies1 as says ,plato4 ,for the ,sun like the soul is fire1 but the earth a body4 ,but if fire were absent1 nothing could be seen1 nor could there be any solid perceptible to the touch2 for there is no solid without earth4 ,whence ,god having put air in the midst1 fashioned the body of the universe from fire and earth4#aja ,but the ,sun reckons and measures the cosmos in some such fashion as this4 ,the cosmos is that perceptible one of which we are now speaking4 ,but 7the ,sun7 divides it as an arithmetician and geometrician into twelve parts4 ,and the names of these ,sidenote3 p4 #bgi4 parts are3--,ram1 ,bull1 ,twins1 ,crab1 ,lion1 ,virgin1 ,scales1 ,scorpion1 ,archer1 ,he-goat1 ,waterbearer and ,fishes4 ,again1 he divides each of the twelve parts into thirty which are the thirty days of the month4 ,and again he divides each of the thirty parts into sixty minutes and 7each7 minute into yet smaller and smaller parts4 ,and thus ever creating without ceasing1 but gathering together from these divided parts and making a cycle1 and again dissolving it and separating that which has been put together1 he perfects the great deathless cosmos4#ajb #bi4 ,something like this1 as ,i have just summarily said1 is the teaching framed by ,pythagoras and ,plato4 ,from which and not from the ,gospels1 ,valentinus has drawn his own heresy1 as we shall show1 and should therefore be reckoned a ,pythagorean and a ,platonist1 but not as a ,christian4 ,accordingly he and ,heracleon and ,ptolemy and all their school1 the disciples of ,pythagoras and ,plato copying their teachers1 have framed an arithmetical doctrine of their own4 ,sidenote3 p4 #bhj4 ,for indeed an unbegotten1 incorruptible1 incomprehensible fruitful ,monad is to them the beginning of all and the cause of the birth of all things that are4 ,yet a certain wide difference is found among them4 ,for some of them1 that they may keep wholly pure the ,pythagorean teaching of ,valentinus1 consider the ,father to be unfeminine1#ajc spouseless1 and alone3 whereas the others1 thinking it absolutely impossible that there could be a birth of all things that have been born from any single male1 are compelled to reckon ,sige#ajd as a spouse to the ,father of the universals in order that he may become a father4 ,but as to whether ,sige is a spouse or not1 let them fight it out with each other4#aje ,we1 keeping steadfast at present to the ,pythagorean 7doctrine of7 the beginning and remembering what others teach1 say that ,he is one1 without spouse1 without female1 in need of nought4 ,in a word 7,valentinus7 says at the beginning nothing was begotten1 but the ,father was alone1 unbegotten1 having neither place1 nor time1 nor counsellor1 nor any other thing that by any figure of speech could be understood as essence4#ajf ,but ,he was alone and solitary1 as they say1 and resting alone within ,himself4 ,and when ,he was filled with fruit1 ,he saw fit to beget and bring forth the most ,sidenote3 p4 #bha4 beautiful and perfect thing ,he had within ,himself4 ,for ,he did not love to be alone4#ajg ,for ,he1 ,valentinus says1 was all ,love and love is not love unless there be something to be loved4 ,then the ,father himself projected and engendered1 as ,he was alone1 ,mind and ,truth1#ajh that is a dyad1 which became the lady and beginning and mother of all the aeons reckoned by them as being within the ,pleroma4 ,but ,nous and ,aletheia having been projected by the ,father1 a fruitful 7projection7 from the fruitful1 imitating the ,father projected also the ,word and ,life2#aji and ,logos and ,zoe projected ,man and the ,church4#aaj ,but ,nous and ,aletheia when they saw that their own special progeny had become fruitful1 gave thanks to the ,father of the universals and offered to him a perfect number1 ten ,aeons4 ,for than this1 he says1 ,nous and ,aletheia could offer to the ,father no more perfect number4 ,for the ,father being perfect ought to be glorified with a perfect number4 ,and the ten is perfect because as the first of things that came into being by addition1 it is complete4#aaa ,but the ,father is more perfect because he ,sidenote3 p4 #bhb4 alone is unbegotten1 and by the first single syzygy of ,nous and ,aletheia supplied the projection of all the roots of the things that are4 #cj4 ,then when ,logos and ,zoe saw that ,nous and ,aletheia had glorified the ,father of the universals in a perfect number1 ,logos himself with ,zoe#aab also wished to glorify his own father and mother1 ,nous and ,aletheia4 ,but since ,nous and ,aletheia were begotten and did not possess the complete paternal unbegotten nature1#aac ,logos and ,zoe did not glorify their father ,nous with a perfect number1 but with an imperfect one3 for ,logos and ,zoe offer twelve ,aeons to ,nous and ,aletheia4 ,for the first roots of the ,aeons according to ,valentinus were ,nous and ,aletheia1 ,logos and ,zoe1 ,anthropos and ,ecclesia4 ,but there are twelve ,aeons two of which are the children of ,nous and ,aletheia and ten those of ,logos and ,zoe1 in all twenty-eight4 ,and these are the names by which they call 7the ten73 ,profound and ,mixture1 ,who-grows-not-old and ,oneness1 ,self-grown and ,sidenote3 p4 #bhc4 ,pleasure1 ,unmoved and ,blending1 ,unique and ,blessedness4#aad ,of these ten ,aeons some say that they are by ,nous and ,aletheia and others by ,logos and ,zoe2 and there are twelve others which some say are by ,anthropos and ,ecclesia and others by ,logos and ,zoe4 ,to whom they give these names3 ,paraclete and ,faith1 ,fatherly and ,hope1 ,motherly and ,love1 ,ever-thinking and ,union1 ,of the ,church and ,blessed1 ,beloved and ,wisdom4#aae ,of the twelve the twelfth and youngest of all the twenty-four ,aeons who was a female and called ,sophia1#aaf perceived the multitude and power of the ,aeons who had been begotten and shot up into the ,height of the ,father4 ,and she comprehended that all the other begotten ,aeons existed and had been brought forth in pairs1 but that the ,father alone produced without a partner4 ,she wished to imitate the ,father and gave birth by herself and apart from her spouse1 so that she might work no work lacking anything more than did the work of the ,father1 ,sidenote3 p4 #bhd4 being ignorant that only the ,unbegotten principle and root and height and depth of the universals can possibly bring forth alone4 ,for in the ,unbegotten1 he says1 all things exist together2 but among the begotten the female is the projector of substance1 but the male gives form to the substance#aag which the female projects4 ,therefore ,sophia projected only that which she could1 a substance shapeless and unformed4#aah ,and this1 he says1 is what ,moses said3 8,now the earth was invisible and unformed40#aah ,she1 he says1 is the good or heavenly ,jerusalem into which ,god declared he would lead the children of ,israel1 saying3 8,i will lead you into a good land flowing with milk and honey40#aai #ca4 ,ignorance1 then1 having come about within the ,pleroma by ,sophia1 and formlessness by the offspring of ,sophia1 confusion came to pass within it4 ,for the ,aeons 7feared7 that what was born from them would be born ,sidenote3 p4 #bhe4 shapeless and imperfect1 and that corruption would before long destroy them4 ,then all the ,aeons took refuge in prayers to the ,father that he would give rest to the sorrowing ,sophia4 ,for she was weeping and mourning over the ,abortion#abj brought forth by her--for so they call it4 ,then the ,father took pity on the tears of ,sophia1 and hearkened to the prayers of the ,aeons and commanded a projection to be made4 ,for he himself did not project1 but ,nous and ,aletheia projected ,christ and the ,holy ,spirit for the giving form to and the separation of the ,ectroma and the relief and intermission of the groans of ,sophia4 ,and thirty ,aeons came into existence with ,christ and the ,holy ,spirit4 ,but some of them will have it that there is a triacontad of ,aeons1 but others that ,sige co-exists with the ,father1 and wish the ,aeons to be counted in with those 7two74 ,then1 when ,christ and the ,holy ,spirit had been projected#aba by ,nous and ,aletheia1 he straightway separates from the complete ,aeons ,ectroma1 the shapeless and unique#abb thing which had been brought forth by ,sophia apart from her ,sidenote3 p4 #bhf4 spouse1 so that the perfect ,aeons might not be troubled by the sight of her shapelessness4 ,then1 that the shapelessness of ,ectroma might no way be apparent to the perfect ,aeons1 the ,father again projected one ,aeon 7to wit7 the ,cross1 who having been born great from the great and perfect ,father and projected as a guard and palisade to the ,aeons1 becomes the limit of the ,pleroma containing within him all the thirty ,aeons together3 for they were projected before him4 ,and he is called ,horos because he separates from the ,pleroma the ,void#abc without2 and ,metocheus#abd because he partakes also in the ,hysterema2 and ,stauros because he is fixed unbendingly and unchangeably1 so that nothing from the ,hysterema can abide near the ,aeons who ,sidenote3 p4 #bhg4 are within the ,pleroma4 ,and when ,sophia ,without had been transformed and it was not possible for ,christ and the ,holy ,spirit1 the projections of ,nous and ,aletheia1 to remain outside the ,pleroma1 they returned from her who had been transformed1 to ,nous and ,aletheia within ,horos1 so that he with the other ,aeons might glorify the ,father4 #cb4 ,since then there was a certain single peace and harmony of all the ,aeons within the ,pleroma1 it seemed good to them not only to have glorified the ,father in pairs1 but also to glorify him by the offering to him of fitting fruits4 ,therefore all the thirty ,aeons were well pleased to project one ,aeon1 the ,common ,fruit of the ,pleroma1 so that he might be the 7fruit7 of their unity and likemindedness and peace4 ,and as ,he alone was projected by all the ,father's ,aeons1 ,he is called by them the ,common ,fruit of the ,pleroma4 ,thus then were things within the ,pleroma4 ,and the ,common ,fruit of the ,pleroma was projected1 7to wit7 ,jesus--for that is ,his name--the ,great ,high ,priest4 ,sidenote3 p4 #bhh4 ,but ,sophia without the ,pleroma seeking after ,christ1 who had given her shape and the ,holy ,spirit1 stood in great fear1 lest she might perish when separated from ,him who had given her shape and had established her4 ,and she mourned and was in great perplexity considering who it was that had given her shape1 who the ,holy ,spirit was1 whence she had gone forth1 who had hindered them from coming near her1 7and7 who had begrudged her that fair and blessed vision4 ,brought low by these passions1 she turns to beseeching supplication of ,him who had left her4 ,then ,christ who was within the ,pleroma had compassion on her beseeching1 as had all the ,aeons of the ,pleroma1 and they send forth outside the ,pleroma its ,common ,fruit to be a spouse to ,sophia ,without and the corrector of the passions which she suffered while seeking after ,christ4#abe ,then the ,fruit being outside the ,pleroma and finding her amid the first four passions 7to wit7 in fear and grief and perplexity and supplication1 corrected her passions1 but did not think it seemly in correcting them that they should be destroyed1 since they ,sidenote3 p4 #bhi4 were eternal and special to ,sophia1 nor yet that ,sophia should be among such passions as fear and grief1 supplication and perplexity4 ,he1 therefore1 being so great an ,aeon and the offspring of the whole ,pleroma1 made the passions stand away from her and ,he made them fundamental essences4#abf ,and ,he made the fear into the essence of the soul1#abg and the grief into that of matter1 and the perplexity into 7that7 of demons1 but the conversion and entreaty and supplication ,he made a path to repentance and 7the7 power of the soul's essence1 which 7essence7 is called the ,right ,hand or ,demiurge from fear4 ,this1 he says1 is the ,scripture saying3 8,the beginning of wisdom is fear of the ,lord40#abh ,for it was the beginning of the passions of ,sophia4 ,for she feared1 then she grieved1 then she was perplexed1 and ,sidenote3 p4 #bij4 then she took refuge in prayer and supplication4 ,and the essence of the soul1 he says1 is fiery and is called a 7supercelestial7 ,place and ,hebdomad and ,ancient of ,days4#abi ,and whatever things they say of him1 he says1 the same belong to the psychic one whom they declare to be the ,demiurge of the ,cosmos2 but he is fiery4 ,and ,moses also1 he says1 spake1 8,the ,lord thy ,god is a burning and consuming fire40#acj ,and truly he wishes this 7text7 to be thus written4 ,but the power of the fire1 he says1 is in some sort double2 for it is an all-devouring fire 7and7 cannot be quenched4 ,and according to this1 indeed1 a part of the soul is mortal1 being a certain middle state2 for it is a ,hebdomad and ,laying to ,rest4 ,for below 7the soul7 is of the ,ogdoad where is ,sophia1 a day which has been given shape1 and the ,common ,fruit of the ,pleroma2 but above it is of ,matter wherein is the ,demiurge4#aca ,if it makes itself completely like those who are on high in the ,ogdoad1 it becomes immortal and comes to the ,ogdoad1 which is1 he says1 the heavenly ,jerusalem2 but if it makes itself completely like matter1 that is to the material passions1 it is corruptible and is destroyed4 #cc4 ,as therefore the first and greatest power of the ,sidenote3 p4 #bia4 psychic essence becomes an image of the only-begotten ,son1 so the power of the material essence is the devil1 the ruler of this world1 and 7that7 of the essence of demons1 which is from perplexity1 is ,beelzebud4#acb ,but it is ,sophia on high who works from the ,ogdoad up to the ,hebdomad4 ,they say that the ,demiurge knows absolutely nothing1 but is according to them mindless and foolish and knows not what he does or works4 ,and for him who knows not what he makes1 ,sophia creates all things and strengthens them4 ,and when she had wrought it1 he thought that he had by himself accomplished the creation of the cosmos2 wherefore he began to say3 8,i am ,god1 and beside me there is none other40 #cd4 ,the ,tetractys of ,valentinus is then at once3-- 8,a certain source containing roots of eternal nature40 7,pyth41 ,carm4 ,aur41 l4 #dh47 and ,sophia by whom the psychic and material creation is now framed4 ,and ,sophia is called ,spirit1 but the ,sidenote3 p4 #bib4 ,demiurge ,soul1 and the ,devil the ruler of the world1 and ,beelzebud that of the demons4 ,this is what they say1 and beside this1 they make their whole teaching arithmetical2 and as is said above1 they 7imagine7 that 7the7 thirty ,aeons within the ,pleroma again projected other ,aeons by analogy with themselves1 so that the ,pleroma may be summed up in a perfect number4 ,for1 as it has been made clear that the ,pythagoreans divide 7the circle7 into #ab and #cj and #fj 7parts7 and that these have also minutes of minutes1 thus also do 7the ,valentinians7 subdivide the things within the ,pleroma4 ,but subdivided also are the things in the ,ogdoad1 and there rules#acc 7there7 ,sophia who is according to them the ,mother of ,all ,living1 and the ,logos1 the ,joint ,fruit of the ,pleroma1 7and7 there are 7there7 supercelestial angels1 citizens of the ,jerusalem on ,sidenote3 p4 #bic4 high1 which is in heaven4 ,for this ,jerusalem is ,sophia4 ,without and her bridegroom the ,joint ,fruit of the ,pleroma4 7,but7 the ,demiurge also projected souls2 for he is the essence of souls4 ,this is according to them ,abraham and these are the children of ,abraham4 ,then1 from the material and devilish essence the ,demiurge has made the bodies of the souls4 ,this is the saying3 8,and ,god made man1 taking dust from the earth1 and breathed into his face a breath of life1 and man became a living soul40#acd ,this is1 according to them1 the inward psychic man who dwells in the material body which is material1 corruptible1 and formed entirely of devilish essence4 ,but this material man is 7according to them7 like unto an inn1 or the dwelling-place1 sometimes of the soul alone1 sometimes of the soul and demons1 and sometimes of the soul and logoi1 who are logoi sown from above in this world by the ,joint ,fruit of the ,pleroma1 and by ,sophia1 and who dwell in the earthly body with the soul when there are no demons dwelling with it4 ,sidenote3 p4 #bid4 ,this1 he says1 is what was written in ,scripture3 8,for this cause ,i bow my knees to the ,god and ,father and ,lord of our ,lord ,jesus ,christ1 that ,god would grant you that ,christ should dwell in the inner man1 that is the psychical not the somatic1 that you be strengthened to comprehend what is the depth0 which is the ,father of the universals 8and what is the breadth10#ace which is ,stauros the ,limit of the ,pleroma1 8or what the length10 which is the ,pleroma of the ,aeons4 ,wherefore1 he says1 the psychic man does not receive the things of ,god's spirit2 for they are foolishness unto him4 ,but foolishness1 he says1 is the power of the ,demiurge1 for he was senseless and mindless and thought that he fashioned the cosmos1 being ignorant that ,sophia1 the ,mother1 the ,ogdoad1 wrought all things with regard to the creation of the world for him who knew it not4 #ce4 ,all the prophets and the ,law1 then1 spake from the 7inspiration of the7 ,demiurge1 a foolish god1#acf he says1 being themselves foolish and knowing nothing4 ,wherefore1 he says1 the ,saviour declared3 8,all who came before me are thieves and robbers40#acg ,the ,apostle also3 8,the mystery which was not known to the first generations40#ach ,for none ,sidenote3 p4 #bie4 of the prophets1 he says1 declared anything concerning the things of whereof we speak2 for all 7of them7 were ignored in what was said by the ,demiurge alone4#aci ,when1 therefore1 creation was brought to completion1#adj and the revelation of the sons of ,god1 that is of the ,demiurge1 at length became necessary1 which had before been concealed1 he says1 the psychic man was veiled and had a veil upon his heart4 ,then when it was time that the veil should be taken away1 and that these mysteries should be seen1 ,jesus was born through ,mary the ,virgin#ada according to the saying3 87,the7 ,holy ,spirit shall come upon thee0--the ,spirit is ,sophia--8and a power of the ,highest shall overshadow thee0--the ,highest is the ,demiurge4 8,wherefore that which is born from thee shall be called holy40#adb ,for ,he was born not from the ,highest alone1 as those created after the fashion of ,adam were created from the ,highest1 that is from the ,demiurge4 ,but ,jesus was the new man 7born7 from the ,holy ,spirit 7and the ,highest71#adc that is from ,sophia and the ,demiurge1 so that the ,demiurge supplied the mould and constitution of ,his body1 but the ,holy ,spirit supplied ,sidenote3 p4 #bif4 ,his substance1#add and thus the ,heavenly ,logos came into being1 having been begotten from the ,ogdoad through ,mary4 ,concerning this there is a great enquiry among them and a source of schisms and variance4 ,and hence their school#ade has become divided and one part is called by them the ,anatolic and the other the ,italiote4 ,those from ,italy1 whereof are ,heracleon and ,ptolemy1 say that the body of ,jesus was born psychic1 and therefore the ,spirit descended as a dove at the ,baptism1 that is the ,word which is of the mother ,sophia on high and cried aloud to the psychic man#adf and raised him from the dead4 ,this1 he says1 is the saying3 8,he who raised ,christ from the dead1 shall quicken your mortal bodies 7and your psychic740#adg ,for earth1 he says1 has come under a curse4 8,for ,earth10 he says1 8thou art1 and to earth thou shalt return40#adh ,but those from the ,east1 whereof are ,axionicus and ,bardesanes1#adi ,sidenote3 p4 #big4 say that the body of the ,saviour was spiritual4 ,for 7the7 ,holy ,spirit came upon ,mary1 that is ,sophia and the ,power of the ,highest is the demiurgic art1#aej so that that which was given by the ,spirit to ,mary might be moulded 7into form74 #cf4 ,these things then let these men enquire after in their own way1 and if they should happen to do so in any other1 so let it be4 ,but 7,valentinus7 also says that as the false steps among the ,aeons had been put straight#aea and also those in the ,ogdoad or ,sophia ,without1 so also were those in the ,hebdomad4 ,for the ,demiurge was taught by ,sophia that he is not the only ,god as he thought1 and that beside him there is none other2 but he knew better after being taught by ,sophia4 ,for he was schooled by her and was initiated and taught the great mystery of the ,father and the ,aeons and told it to none4 ,this1 he says1 is what he spake to ,moses3 8,i am the ,god of ,abraham and the ,god of ,isaac and the ,god of ,jacob1 and my name ,i have not announced to them10#aeb that is to say3 8,i have not told the mystery nor have ,i explained who is ,god1 but ,i have kept to myself the mystery which ,i have heard from ,sophia40 ,it was necessary1 then1 that the things on high having been put straight1 in the same sequence1#aec correction ,sidenote3 p4 #bih4 should come to those here4 ,for this cause was ,jesus the ,saviour born through ,mary1 that ,he might put straight things here1 as the ,christ1 who on high was projected by ,nous and ,aletheia1 put straight the passions of ,sophia ,without1 that is1 of the ,ectroma4 ,and again the ,saviour who was born through ,mary came to set straight the passions of the soul4 ,there are1 then1 according to them three ,christs1 the one projected by ,nous and ,aletheia along with the ,holy ,spirit2 and the ,joint ,fruit of the ,pleroma the equal yoke-fellow#aed of ,sophia ,without who is called and is herself a ,holy ,spirit 7but7 inferior to the first2 and third1 ,he who was born through ,mary for the restoration#aee of this creation of ours4 #cg4 ,i consider ,i have now by means of many 7explanations7 sufficiently sketched the heresy of ,valentinus1 it being a ,pythagorean one2 and it seems to me that the refutation of these doctrines by exposition should stop4 ,plato1 moreover1 when setting forth mysteries concerning the universe writes to ,dionysius in some such way as this3#aef 8,i must speak to you in enigmas1 so that if the tablet ,sidenote3 p4 #bii4 should suffer in any of its leaves on sea or land1 whoso reads may not understand4#aeg ,for things are thus4 ,as regards the king of all1 all things are his1 and all are for his sake1 and he is the cause of all that is fair4 ,a second 7cause exists7 concerning secondary things and a third concerning those things which come third4#aeh ,but respecting the king himself there is nothing of this kind of which ,i have spoken4 ,but after this the soul seeks to learn of what quality these are1 since it looks towards the things which are germane to itself1 of which it has nought sufficiently4 ,this is1 ,o son of ,dionysius and ,doris1 your question as to what is the cause of all evils4 ,but it is rather that anxiety about this is inborn1 and if one does not remove it1 one will never hit upon the truth4#aei ,but what is wonderful about it1 hear4 ,for there are men who have heard these things1 able to learn and able to remember1#afj and who have yet grown old while straining to form a complete judgment4 ,they say that what 7once7 appeared believable is now unbelievable1 and that what was then unbelievable was then the opposite4 ,looking therefore to ,sidenote3 p4 #cjj4 this1 beware1 lest you repent what has unworthily fallen from you4 ,wherefore ,i have written none of these things1 nor is there anything 7upon them7 signed ,plato1 nor will there ever be4 ,but the sayings now attributed to ,socrates were 7said by him7#afa when he was young and fair40#afb 7,now7 ,valentinus having chanced upon these 7lines7 conceived the king of all1 of whom ,plato spoke1 to be ,father and ,bythos and the primal source of all the ,aeons4#afc ,and when ,plato spoke of the second 7cause7 concerning secondary things1 ,valentinus assumed that the secondary things were all the ,aeons being within the limit of the ,pleroma and the third 7cause7 concerning the third things1 he assumed to be the whole arrangement without the limit and 7outside7 the ,pleroma4 ,and this ,valentinus made plain in the fewest words in a psalm1 beginning from below and not as ,plato did from above1 in these words3-- ,sidenote3 p4 #cja4 8,i behold all things hanging from air1 ,i perceive all things upheld by spirit1 ,flesh hanging from soul1 ,soul standing forth from air1 ,and air hanging from aether1 ,but fruits borne away from ,bythos ,but the embryo from the womb40#afd ,understanding this thus3--,flesh is1 according to them1 ,matter1 which depends from the soul of the ,demiurge4 ,but soul stands out from air1 that is the ,demiurge from the ,spirit outside the ,pleroma4 ,but air stands out from ther1 that is ,sophia ,without from that which is within 7the7 limit and the whole ,pleroma4 ,fruits are borne away from ,bythos1 which is the whole emanation of ,aeons coming into being from the ,father4 ,the opinions of ,valentinus have therefore been sufficiently told4#afe ,it remains to tell of the teachings of those who have been obedient to his school1 another having different teaching4 #c4 ,about ,secundus and ,epiphanes4#aff ,sidenote3 p4 #cjb4 #ch4 ,a certain ,secundus1 who was born at the same time as ,ptolemy1 says that there exist a right hand and a left hand tetrad like light and darkness4 ,and he says that the ,power which fell away and is lacking#afg came into being not from the thirty ,aeons1 but from their fruits4 ,but there is a certain ,epiphanes1 a teacher of theirs1 who says3 8,the ,first ,principle#afh was incomprehensible1 ineffable and unnameable0 which he calls ,solitude#afi and that a ,power of this co-exists with it which he names ,oneness4#agj ,the same ,monotes and ,henotes preceded but did not send forth#aga an unbegotten and invisible principle over all which he calls#agb a ,monad4 8,with this ,power co-exists a power of the same essence with itself1 which same power ,i also name the ,one40 ,these four ,powers themselves sent forth the remaining projections of the ,aeons4 ,but others of them ,sidenote3 p4 #cjc4 again have called the first and primordial ,ogdoad by these names3 first1 8,before the ,beginning10 then 8,inconceivable10 third 8,ineffable0 and the fourth1 8,invisible20#agc and 7they say7 that from the first ,proarche was projected in the first and fifth place ,beginning2 from ,anennoetos1 in the second and sixth 7place7 ,unrevealed1 from ,arrheton in the third and seventh place1 ,unnameable and from ,aoratos1 ,unbegotten4#agd 7,this is the7 ,pleroma of the first ,ogdoad4 ,and they will have these powers to have existed before ,bythos and ,sige4 ,but yet others understand differently about ,bythos himself1 some saying that he is spouseless and neither male nor female1 and others that ,sige exists beside him as his female and that this is the first syzygy4 #d4 ,about ,ptolemy4#age ,sidenote3 p4 #cjd4 #ci4 ,but the adherents of ,ptolemy say that he ,bythos has two partners whom they call also 7his7 predispositions#agf 7i4 e47 ,thought and ,will4 ,for he first had it in mind to project something1 and then he willed 7to do so74 ,wherefore from these two diatheses and powers1 that is1 from ,ennoia and ,thelesis as it were blending with one another1 the projection of ,monogenes and ,aletheia as a pair came to pass4 ,the which types and images of the two diatheses of the ,father came forth visible from the invisible1 ,nous from ,thelema#agg and ,aletheia from ,ennoia4 ,therefore also the male image was born from the later-begotten ,thelema1 but the female from the unbegotten ,ennoia1 because ,thelema came into being like a power from ,ennoia4 ,for ,ennoia has ever in mind projection1 but she is not able by herself to project what she has in mind4 ,but when the power of ,thelema came into being later1#agh then she projected what she had in mind4 #e4 ,about ,marcus4#agi #dj4 ,and a certain other teacher of theirs1 ,marcus1 an ,sidenote3 p4 #cje4 expert in magic1 depending now on trickery and now on demons1 leads astray many4 ,for he says that there is in him the greatest power from the invisible and unnameable places4 ,and often he takes a cup1 as if consecrating it1#ahj and prolonging the words of consecration1 causes the mixture to appear purple and sometimes red1 so as to make his dupes think that a certain grace has come down1 and has given a blood-like power#aha to the draught4 ,but the rogue1 though he formerly escaped the notice of many1 will1 now that he has been refuted1#ahb have to stop4 ,for he used secretly to insert a certain drug having the power of giving such a colour to the mixture1 and then to wait while uttering much gibberish1 until it dissolved by absorbing moisture and1 mixing with the draught1 coloured it4 ,and the drugs which can thus give colour we have before described in our book against the ,magicians1#ahc and have set forth how leading many astray1 they utterly ruin them4 ,which 7last71 if they care to consider more carefully what has been said above1 will know the fraud of ,marcus4 ,sidenote3 p4 #cjf4 #da4 ,which 7,marcus7 also1 mixing a cup by another hand1 7sometimes7 gives it#ahd to a woman to consecrate1 while he stands by her side holding a larger one empty3 and when the dupe has made the consecration1 he takes 7the cup7 from her1 and empties it into the larger one and many times pouring 7the contents7 from one cup to the other1 says these words over them3 8,may the ,incomprehensible and ,ineffable ,charis who is earlier than the universals fill thy inner man1 and make abundant in thee the knowledge#ahe of her1 even as she scatters the mustard seed upon the good ground60 ,and as he speaks some such words over it1 and 7thereby7 distracts the dupe and the bystanders1 so that he is considered a miracle-worker1 he fills the larger cup from the smaller so that it overflows4 ,and we have set forth the trick of this in the above-named book1 where we have pointed out many drugs which have the power of causing increase when thus mixed with watery substances1#ahf especially when mingled with wine3 the drug compounded beforehand1 being hidden in the empty cup in such a way that this may be exhibited as containing nothing1 and being poured backwards and forwards from one cup to the other1 so as to dissolve the drug by mixture with the water1#ahg and so that ,sidenote3 p4 #cjg4 when it is inflated by air1 an overflow of the water comes about1 and it increases the more it is shaken1 since such is the nature of the drug4 ,if1 however1 one lays aside the cup when filled1 the mixture will before long return to its former volume1 the power of the drug being quenched by the continued moisture4 ,wherefore he hurriedly gives the bystanders to drink2 and they being at the same time scared and thirsting for it as something divine and mingled by a god1 hasten to drink4 #db4 ,such like and other things1 the deceiver undertakes to do4 ,whence he was glorified by those he duped and was thought sometimes to prophesy himself and sometimes to make others do so1 either effecting this by demons or by trickery as we have said above4 ,further he utterly ruined many1#ahh and led on many of them to become his disciples 7by7 teaching them to be indifferent to sin#ahi as free from danger 7to them7 through their belonging to the ,perfect ,power and partakers of the ,inconceivable ,authority4 ,to whom also after baptism they promise another which they call ,redemption1#aij and thereby turn again to evil those ,sidenote3 p4 #cjh4 who remain with them in the hope of deliverance1 7as if7 those who had been once baptized might again meet with acquittal4 ,through such jugglery1#aia they seem to retain their hearers1 whom1 when they consider that they have been 7duly7 indoctrinated and are able to keep fast the things entrusted to them1 they then lead to this 7second baptism71 not contenting themselves with this alone1 but promising them still something else1 for the purpose of keeping control over them by hope1 lest they should separate from them4 ,for they mutter something in an inaudible voice1 laying hands on them for the receiving of ,redemption which they pretend cannot be spoken openly unless one were highly instructed1 or when the bishop should come to speak it into the ears of one departing this life4#aib ,and this jugglery is practised so that they may remain the bishop's disciples1 eagerly desirous to learn what has been said about the last thing#aic whereby the learner would become perfect4 ,of which things ,i have kept silence for this cause1 lest any should think ,i put the worst construction on them4 ,for this is not what we have set before us1 but rather the exposure of whence they have derived the hints#aid from which their doctrines have arisen4 #dc4 ,for the blessed elder ,irenus having come forward ,sidenote3 p4 #cji4 very openly for 7their7 refutation has set forth these baptisms and redemptions saying in rounder terms what those who traffic#aie with them do2 and if some of these deny that they have thus received them 7it is because7 they learn to always deny4#aif ,wherefore we have been careful to enquire very sedulously and to find out minutely what they hand down in the first baptism as they call it1 and what in the second which they call ,redemption3 and no unutterable doing of theirs has escaped us4 ,but let us abandon#aig these things to ,valentinus and his school4 ,marcus1 however1 imitating his teacher himself also concocts a vision1 thinking thus to glorify himself4 ,for ,valentinus claims that he himself saw a new-born infant1 hearing whom he enquired who he might be4 ,and 7the infant7 answered declaring himself to be the ,logos4 ,thereupon 7,valentinus7 having added a certain tragic myth1 wishes from this to construct the heresy which he had already taken in hand4#aih ,with like audacity1 ,marcus declares that the ,tetrad came before him in feminine shape2 because1 he says1 the cosmos could not bear its male form4#aii ,and ,sidenote3 p4 #caj4 she disclosed to him what she was1 and the coming into being of all things1 which she had never yet revealed to any either of gods or men 7but7 announced it to him alone1 saying thus3--when the ,first 7,being7 who has no father1#bjj the ,inconceivable and ,substanceless ,one1 who is neither male nor female1 willed the ineffable to be spoken and the invisible to take shape1 ,he opened ,his mouth and a ,logos like unto ,him went forth4 ,who1 standing beside ,him1 showed ,him what ,he was1 ,himself having appeared in the shape of the ,invisible ,one4 ,and the utterance of the name was on this wise4 ,he spoke the first word of the name which was the beginning and was the syllable#bja of four letters4 ,and ,he added to it the second1 and it also was of four letters4 ,and ,he spoke the third1 which was of ten letters and then the fourth1 and this was of twelve4 ,there came to pass therefore1 the pronunciation of the whole name of thirty letters1 but of four syllables4 ,but each of the elements has its own letters#bjb and its own character1#bjc and its own pronunciation and figures and images1 nor is there any of them which perceives the form of another4 ,sidenote3 p4 #caa4 ,nor does it see that it is an element1 nor know the pronunciation of its neighbour2 but each sounds as if pronouncing the whole1 and believes itself to be naming the universe4#bjd ,for while each of them is a part of the universe1 it thinks its own sound names as it were the whole1 and does not cease to sound until it has arrived at the last single-tongued letter of the last element4 ,then he says that the return of the universals 7to the ,deity7#bje will come to pass when all things coming together into one letter shall echo one and the same sound4 ,he supposes that the likeness of this sound is the ,amen#bjf which we speak in unison4 ,but 7he says7 that the vowels#bjg exist to give shape to the substanceless and unbegotten ,aeon1 and that they are those forms which the ,lord called angels1 which behold without ceasing the ,father's face4#bjh #dd4 ,but the names of the elements which are common 7to all7 and may be spoken1 he calls ,aeons and ,logoi and ,roots and ,seeds#bji and ,pleromas and ,fruits4 ,and 7he says7 ,sidenote3 p4 #cab4 that every one of them and what is special to each is to be comprehended as comprised in the name of ,ecclesia4 ,of which elements1 he says1 that the last letter of the last element first sent forth#baj its own sound1 the echo of which going forth begot its own elements as being the images of the other elements4 ,wherefrom1 he says1 both the things here below were set in order and those which were before them were brought into being4#baa ,he says nevertheless that the very letter the sound of which followed immediately upon the echo below was taken up again by its own syllable in order to fill full again the universe1 but that the echo remained in the things below as if cast outside it4#bab ,but the element itself wherefrom the letter with its pronunciation came down below1 he says1 is of thirty letters1 and every one of the thirty letters contains within itself other letters whereby the name of the letter is named4 ,and again others are named by other letters and yet others by these others1 so that the total comes out to infinity1 if the letters be written separately4#bac ,you will more clearly ,sidenote3 p4 #cac4 understand what has been said 7if it be put7 thus3--,the element ,delta contains in itself five letters1 the ,delta1 the ,epsilon1 the ,lambda1 the ,tau and the ,alpha and the same letters 7are written7 by other letters #bad4 ,if then the whole substance#bae of the ,delta comes out to infinity1 letters constantly giving birth to other letters and succeeding one another1 how much greater than that one element is the sea of letters8 ,and if the one letter be thus infinite1 behold the depth#baf of the letters of the whole name whereof the industry or rather the idiot labour#bag of ,marcus will have the ,forefather to be composed4 ,wherefore1 7he says7 the ,father1 knowing well ,his unconfined nature1 gave to the elements which ,he calls ,aeons1 the power for each to send forth the pronunciation of his own name1 whereby none is capable of pronouncing the whole4 #de4 ,and it is said that the ,tetrad having explained these things to him1 said3--8,i desire now to show to thee ,aletheia#bah herself2 for ,i have brought her down from the dwellings on high in order that thou mayest behold her ,sidenote3 p4 #cad4 unclothed and learn her beauty1 and may also hear her speak and admire her wisdom4 ,see then the head on high the first ,alpha-,omega1 and the neck ,beta-,psi1 the shoulders 7together with the hands7 ,gamma-,chi1 the breast ,delta-,phi1 the waist ,epsilon-,upsilon1 the belly ,zeta-,tau1 the privy parts ,eta-,sigma1 the thighs ,theta-,rho1 the knees ,iota-,pi1 the legs ,kappa-,omicron1 the ankles ,lambda-,xi1 the feet ,mu-,nu40 ,such is the body of ,aletheia according to ,marcus1 this the form of the element1 this the impress of the letter4 ,and he calls this element ,anthropos#bai and says that it is the fountain of all speech and the principle of every sound1 and the utterance of everything ineffable1 and the mouth of the silent ,sige4#bbj 8,and this is her body4 ,but do thou raising on high the understanding of the intelligence1#bba hear the ,self-,begotten and ,forefather ,word from the lips of ,truth40 #df4 ,when 7the ,tetrad7 had thus spoken 7says ,marcus71 ,aletheia looking upon him and opening her mouth spake a word4 ,but that word was a name and the name was that which we know and speak 7to wit7 ,christ ,jesus1 having ,sidenote3 p4 #cae4 spoken which1 she straightway became silent4 ,and when ,marcus expected her to say something more1 the ,tetrad again coming forward said3 8,holdest thou simple the word which thou hast heard from the lips of ,aletheia8 ,yet that which you know and seem to have possessed of old is not the name4 ,for you have its sound only1 and know not its power4 ,for ,jesus is an illustrious name having six letters#bbb invoked by all the ,elect4 ,but that which occurs among the 7five7#bbc ,aeons of the ,pleroma has many parts 7and7 is of another shape and of a different type1 being known by those of 7,his7 kindred whose magnitudes#bbd are ever with ,him40 #dg4 8,know ye that the twenty-four letters among you are emanations in the likeness of the ,three ,powers encompassing the universe#bbe and 7the7 number of the elements on ,sidenote3 p4 #caf4 high4 ,for suppose that the nine mute letters#bbf are those of the ,father and of ,aletheia1 because they are mute1 that is1 ineffable and unutterable2 and the semi-mute which are eight1#bbg those of ,logos and ,zoe1 because they exist as it were half-way between the mute and those which sound1#bbh and they receive the emanation from those above them and the ascension of those below2 and the vowels--and they are seven#bbi--;are those of ,anthropos and ,ecclesia1 since it is the sound going forth from ,anthropos which has given form to the universals4 ,for the echo of the sound has clothed them with shape4#bcj ,there are then ,logos and ,zoe having the #h and ,anthropos and ,ecclesia the #g and the ,father and ,aletheia the #i4 ,but since the reckoning was deficient1#bca ,he who was seated in the ,father came down1 having been sent forth from that wherefrom he had been separated for the rectification of the things which had been done1 so that the unity of the ,pleromas which is in the ,good ,one might bear as fruit one power which is in all from all4 ,and thus the #g recovered the power of the #h1 ,sidenote3 p4 #cag4 and the three places became alike in numbers1 being three ogdoads4 ,which three added together show forth the number of #bd40 ,in fact the three elements 7which he says exist in the syzygy of the three powers1 which are #f1 the flowing-forth of which are the #bd elements7 having been quadrupled by the ,word of the ,ineffable ,tetrad make the same number for themselves which he says is 7that7 of the ,unnameable ,one4 ,but they were clothed by the #f powers in the likeness of the ,invisible ,one1 of the images of which elements the double letters are the likeness1 which added to the #bd elements by analogy make potentially the number #cj4bcb #dh4 ,he says that the fruit of this reckoning and arrangement#bcc appeared#bcd in semblance of an image 7to wit7 ,he who after the six days went up to the mountain#bce as one of four ,sidenote3 p4 #cah4 persons and became one of six4 ,who came down and bore rule in the ,hebdomad1 ,himself becoming the illustrious#bcf ,ogdoad and containing within ,himself the whole number of the elements4 ,which the descent of the dove coming upon ,him at the baptism made plain1 which 7dove7 is ,alpha and ,omega1 the number being plainly #hja4bcg ,and because of this ,moses said that man came into being on the #fth day4 ,but according to the economy of the ,passion on the #fth day1 which is the ,preparation1#bch the last man appeared for the regeneration of the ,first ,man4 ,of this economy1 the beginning and the end was the #fth hour1 wherein he was nailed to the ,cross4 ,for1 7he says7 that the perfect ,nous1 knowing that number #f possesses the power of creation and regeneration#bci made apparent to the ,sons of ,light the regeneration which had come through ,him who appeared as ,episemon4 ,for the illustrious number#bdj when blended with the other elements completes the #cj-lettered name4 ,sidenote3 p4 #cai4 #di4 ,but ,he has made use as ,his instrument of the greatness of the #g numbers1 in order that the ,fruit of the self-inspired 7,council7#bda might be made manifest4 ,consider1 he says1 this ,episemon here present1 which has taken shape from the ,illustrious ,one who has been1 as it were1 cut into parts and remains without4 ,who1 by ,his own power and forethought1 by means of ,his own projection which is that of the ,seven ,powers1 imitated the ,seventh ,power and gave life to the cosmos#bdb and set it to be the soul of this visible universe4 ,he therefore uses this same work also as if it came into being by ,him independently2 but the rest being imitations of that which is inimitable minister to the ,enthymesis#bdc of the ,mother4 ,and the first heaven sounds the ,alpha1 and that following it the ,epsilon1 and the #crd the ,eta1 and the #dth and middle one of the #g the power of the ,iota1 and the #eth the ,omicron1 and the #fth the ,upsilon1 ,sidenote3 p4 #cbj4 and the #gth the ,omega4 ,and all the heavens when locked together into one1 give forth a sound and glorify ,him by whom they were projected4 ,and the glory of the sounding is sent on high into the presence of the ,forefather#bdd4 ,and1 he says1 that the echo of this glorifying being borne to the earth becomes the ,fashioner and begetter of those upon the earth4 ,and there is a proof of this in the case of newly born children1 whose breath immediately they come forth from the womb1 cries aloud likewise the sound of each one of these elements4 ,as then the ,seven ,powers1 he says1 glorify the ,word1 so does the complaining soul among infants4 ,wherefore1 he says1 ,david declared3--8,out of the mouth of babes and sucklings thou hast perfected praise40#bde ,and again3--8,the heavens declare the glory of ,god40#bdf ,when also the soul is in pain it cries aloud nothing else than the ,omega in which it is grieved1 so that the soul on high recognizing its kindred may send it help4 ,sidenote3 p4 #cba4 #ej4 ,and so far as to this4#bdg ,but concerning the beginning of the #bd elements1 she speaks thus3--,henotes existed along with ,monotes#bdh from which 7two7 came into being two projections3 ,monad and the ,one which1 as twice #b1 became four4 ,for twice #b is #d4 ,and again the #b and the #d being added together the number #f is manifested1 but when these #f are quadrupled1 #bd4 ,and these names of the first ,tetrad are understood to be the holiest of holy things1 and cannot be spoken1 but are known by the ,son alone4 ,the ,father knows also what they are4 ,those named by ,him in silence and faith are3 ,arrhetos#bdi and ,sige1 ,pater and ,aletheia4 ,and the total number of this ,tetrad is #bd elements4 ,for ,arrhetos has #g elements1 ,sige #ebej and ,pater #e and ,aletheia#bea #g4 ,in like manner also the second ,tetrad1 ,logos and ,zoe1 ,anthropos and ,ecclesia1 show forth the same number of elements4 ,and the spoken ,sidenote3 p4 #cbb4 name of the ,saviour1 that is ,jesus1 consists of #f letters2 but ,his unspoken 7name7#beb from the number of letters taken one by one1 is of #bd elements1 but ,christ 7the7 ,son of #ab4bec ,but the unspoken 7element7 in the ,chreistos is of #cj letters and is that of the letters in it1 counting the elements one by one4 ,for the name ,chreistos is of #h elements3 7#bed for the ,chi#bee is of #c1 and the ,rho of #b1 and the ,ei of #b and the ,iota of #d1 the ,sigma of #e and the ,tau of #c1 while the ,ou is of #b and the ,san of #c74 ,thus they imagine that the unspoken element in 8,chreistos0 is of #cj elements4 ,wherefore also1 say they1 ,he said 8,i am ,alpha and ,omega10 thereby indicating that the ,dove has this number1 which is eight hundred and one4#bef #ea4 ,but ,jesus has this ineffable generation4#beg ,for from the ,mother of the ,universals the first ,tetrad came forth1 as if it were a daughter1 and the second ,tetrad and an ,ogdoad thus came into being1 wherefrom the ,decad ,sidenote3 p4 #cbc4 proceeded4 ,thus an ,eighteen#beh came into being4 ,then the ,decad having united with the ,ogdoad and making it tenfold1 the number #hj proceeded2 and the #hjbei being again multiplied by #aj1 gives birth to the number #hjj4 ,so that the total number coming forth from the ,ogdoad to the ,decad is #h and #hj and #hjj1 which is ,jesus4 ,for the name ,jesus according to the number in the letters is #hhh4 ,and the ,greek ,alphabet has eight monads and eight decads and eight hecatontads indicating the cipher of the eight hundreds as #hh1 that is the 7word7 ,jesus 7made up7 from all the constituent numbers4 ,wherefore also ,he is named ,alpha and ,omega as signifying the birth from them all4 #eb4 ,but concerning ,his fashioning#bfj 7,marcus7 speaks thus3 ,powers which emanated from the ,second ,tetrad ,sidenote3 p4 #cbd4 fashioned the ,jesus who appeared upon earth1 and the angel ,gabriel filled the place#bfa of the ,logos and the ,holy ,spirit that of ,zoe1 and the power of the ,highest#bfb 7that7 of ,anthropos and the ,virgin that of ,ecclesia4 ,thus by incarnation#bfc a man was generated by ,himself through ,mary4 ,but when ,he came to the water1 there descended upon ,him as a dove he who had ascended on high and had filled the #abth number1#bfd in whom existed the seed of those who had been sown together#bfe in ,him1 and had descended together and had ascended together4 ,but this ,power which descended on ,him1 he says1 was the seed of the ,pleroma having within it the ,father and the ,son1 which through them was known to be the unnamed power of ,sige1 and 7to be7 all the ,aeons4 ,and that this was the ,spirit which in ,him spake through the mouth of the ,son1 confessed ,himself to be ,son of ,man1 and manifested the ,father1 yet veritably descended into ,jesus 7and7 became one with ,him4 ,the ,saviour from the ,economy1#bff destroyed death1 they say1 but ,christ ,jesus made known the ,sidenote3 p4 #cbe4 ,father4 ,he says therefore that ,jesus was the name of the man from the ,economy1 but that it was set forth in resemblance and shape of the ,anthropos who was to come upon ,him2 and that when ,he had received he retained the ,anthropos himself and the ,father himself and ,arrhetos and ,sige and ,aletheia and ,ecclesia and ,zoe4#bfg #ec4 ,i hope then that these things are clearly to all of sane mind without authority and far from that knowledge which is according to religion1 being 7in fact7 fragments of astrological inventions and of the arithmetical art of the ,pythagoreans1 as you who love learning will also know from those their doctrines which we have exposed in the foregoing books4 ,but in order that we may exhibit them more clearly to the disciples1 not of ,christ1 but1 of ,pythagoras1 ,i will also set forth so far as can be done in epitome1 the things which they have taken from 7this last7 concerning the phenomena of the stars4 ,for they say that these universals are composed from a monad and a dyad1 ,sidenote3 p4 #cbf4 and counting from a monad up to four1 they bring into being a decad4 ,and the dyad#bfh again going forth up to ,episemon1 for example1 two and four and six show forth the dodecad4 ,and1 again1 if we count in the same way from the dyad up to the decad1 the triacontad appears1 wherein are the ogdoad and decad and dodecad4 ,then they say that the dodecad through its containing the ,episemon and because the ,episemon closely follows it1 is ,passion4#bfi ,and since through this1 the lapse with regard to the #abth number occurred1 the sheep skipped away and was lost4#bgj ,and in like manner from the decad3 and on this they tell of the drachma which the woman lost and lamp in hand searched for and of the loss of the one sheep2#bga and having contrasted with this the 7number7 #ii1 they make a fable for themselves of the numbers1 since of the #aa multiplied by #i they make the number #ii1 and thanks to this they say that the ,amen contains this number4#bgb ,sidenote3 p4 #cbg4 ,and of another number they say this3--the element ,eta with the ,episemon is an ogdoad1 as it lies in the #hth place from the ,alpha4 ,then again counting the numbers of the same elements together without the ,episemon and adding them together as far as the ,eta1 they display the number #cj4 ,for if one begins the number of the elements with the ,alpha 7and continues7 up to the ,eta 7inclusive7 after subtracting the ,episemon1 one finds the number #cj4bgc ,since then the number #cj is made from the uniting of the three powers1 the same number #cj occurring thrice made #ij--;for three times #cj are #ij and the same triad multiplied into itself brought forth #i4 ,thus the ogdoad made the number #ii from the first ogdoad and decad and dodecad4 ,the number of which 7ogdoad7 they sometimes carry to completion#bgd and make a triacontad and sometimes deducting the #abth number they count it #aa and likewise make the #ajth 7number7 #i4 ,and multiplying and decupling#bge ,sidenote3 p4 #cbh4 these 7figures7 they complete the number #ii4 ,and since the #abth ,aeon left the #aa on high and fell away from them and came below1 they imagine that these things correspond one to the other4 ,for the type of the letters is instructive4 ,for the #aath letter is the ,lambda which is the number #cj and is so placed after the likeness of the arrangement on high1#bgf since from the ,alpha apart from the ,episemon1 the number of the same letters up to ,lambda when added together makes up the number #ii4bgg ,but 7they say7 that the ,lambda which is put in the #aath place#bgh came down to seek for what is like unto it so that it may complete the #abth number1 and having found it did 7so7 complete it is plain from the very shape of the element4#bgi ,for the ,lambda succeeding as it were in the search for what was like unto itself and finding1 seized it1 and filled up with it the place of the #abth element ,mu1 which is composed of two ,lambdas4#bhj ,wherefore they avoid by this gnosis the place ,sidenote3 p4 #cbi4 of the #ii that is to say the ,hysterema#bha as the type of the left hand1 but follow the ,one which added to the #ii1 brings them over to the right hand4 #ed4bhb ,but they declare that first the four elements which they say are fire1 water1 earth 7and7 air1 were made through the ,mother and projected as an image of the ,tetrad on high4 ,and reckoning in with them their energies1 such as heat1 cold1 moisture1 and dryness they exactly reflect the ,ogdoad4 ,next1 they enumerate ten powers1 thus3 ,seven circular bodies which they also call heavens1 then a circle encompassing these which they call the ,eighth ,heaven and besides these1 the ,sun and ,moon4#bhc ,and these making up the number #aj1 they declare to be the image of the invisible decad which is from ,logos and ,zoe4 ,and 7they say7 that the dodecad is revealed through the circle called the ,zodiac4 ,for they declare that the twelve most evident signs shadow forth the dodecad which is the daughter of ,anthropos and ,sidenote3 p4 #ccj4 ,ecclesia4 ,and since they say the highest heaven has been linked to the ascension of the universals1 the swiftest in existence1 which 7heaven7 weighs down upon the sphere itself1 and counterbalances by its own weight the swiftness of the others1 so that in thirty years it completes the cycle from sign to sign--this they declare to be the image of ,horos encircling their thirty-named ,mother4#bhd ,again the ,moon traversing the heavens completely in #cj days1 typifies 7they say7 by these days the number of the ,aeons4 ,and the ,sun completing his journey and terminating his cyclical return to his former place in #ab months shows forth the ,dodecad4 ,and that the days themselves1 since they are measured by #ab hours1 are a type of the mighty#bhe ,ogdoad4 ,and also that the perimeter of the ,zodiacal circle has #cfj degrees and that each ,zodiacal sign has #cj4 ,thus by means of the circle1 they say1 the ,sidenote3 p4 #cca4 image of the connection of the #ab with the #cj is observed4 ,and again also they imagine that the earth is divided into #ab climates1 and that each several climate receives a single power from the heavens immediately above it#bhf and produces children of the same essence with the power sending down this influence by emanation which is they say a type of the ,dodecad on high4 #ee4 ,and besides this1 they say that the ,demiurge of the ,ogdoad on high1#bhg wishing to imitate the ,boundless and ,everlasting and ,unconfined and ,timeless ,one and not being able to form a model of ,his stability and permanence1 because he was himself the fruit of the ,hysterema1 was forced to place in it for rendering it eternal1 times and seasons and numbers1 thinking that by the multitude of times he was imitating the ,boundless ,one4 ,but they declare that in this the truth having escaped him1 he followed the false2 and that therefore when the times are fulfilled1 his work will be dissolved4#bhh ,sidenote3 p4 #ccb4 #ef4 ,these things1 then1 those who are from the school of ,valentinus declare concerning ,creation and the ,universe1 every time producing something newer#bhi 7than the last74 ,and they consider this to be fructification1 if any one similarly discovering something greater appears to work wonders4 ,and finding in each case from the ,scriptures something accordant with the aforesaid numbers1 they prate of ,moses and the ,prophets1 imagining them to declare allegorically the dimensions of the ,aeons4 ,which things it does not seem to me expedient to explain as they are senseless and inconsistent1 and already the blessed elder ,irenus has marvellously and painfully refuted their doctrines4 ,from whom also we have taken their so-called discoveries and have shown that they1 having appropriated these things from 7the7 trifling#bij of the ,pythagorean philosophy and the astrologies1 accuse ,christ of having handed them down4 ,but since ,i consider that their senseless doctrines have been sufficiently set forth1 and that it has been already proved whose disciples ,marcus and ,colarbasus#bia by becoming the successors of the school of ,valentinus 7really7 are1 let us see also what ,basilides says4#bib ,,footnotes ,footnote #a3 ,he of course refers to the ,ophites1 whence it is clear that he included ,justinus among them4 ,his language may imply that all these serpent-worshipping sects had been in existence some time before1 but did not begin to write their doctrines until they had taken on a veneer of ,christianity4 ,this is very probable1 but there is not as yet any convincing proof that this was the case4 ,footnote #b3 ,here again it is very difficult to say whether means those who follow in point of time or in the pages of the book4 ,footnote #c3 1 8secret rites0 and 1 8wrath10 is the pun here4 ,footnote #d3 ,simon ,magus1 the convert of ,philip the ,evangelist1 is said by all patristic writers to be at once the first teacher and the founder of all 7post-,christian7 ,gnosticism2 but until the discovery of our text our knowledge of his doctrines hardly went further than the statements of ,st4 ,irenus and ,epiphanius that he claimed to be the ,supreme ,being4 ,the only other light on the subject came from ,theodoret1 who1 writing in the fifth century1 discloses in a few brief words the assertion by ,simon of a system of aeons or inferior powers emanating from the ,divinity by pairs4 ,it is plain that in this1 ,theodoret must have either borrowed from1 or used the same material as1 our author1 and it is now seen that ,simon's aeons were said by him to be six in number1 the sources of all subsequent being1 and to be considered under a double aspect4 ,on the one hand1 they were names or attributes of ,god like the ,amshaspands of ,zoroastrianism or the ,sephiroth of the ,jewish ,cabala2 and on the other they were identified with natural objects such as ,heaven and ,earth1 ,sun and ,moon1 ,earth and ,water1 thereby forming a link with the ,orphic and other cosmogonies current in ,greece and the ,east4 ,we now learn1 too1 for the first time that ,simon taught1 like the ,ophites1 that the ,supreme ,being was of both sexes like his antitypes1 that the universe consisted of three worlds reflecting one another1 and that man must achieve his salvation by coming to resemble the ,deity--a result which was apparently to be brought about by finding his twin soul and uniting himself to her4 ,none of these ideas seem to have been ,simon's own invention1 and all are found among those of earlier or later ,gnostics4 ,hence their appearance has here given rise to the theories1 put forward in the first instance by ,german writers1 but also adopted by some ,english ones1 that the ,simon of our text was not the magician of the ,acts but an heresiarch of the same name who flourished in the second century1 and that the opponent of ,st4 ,peter covers under the same name the personality of ,st4 ,paul4 ,neither theory seems to have any foundation4 ,footnote #e3 4 ,hippolytus' usual practice is to use the place-name as an adjective4 ,the ,codex has 1 ,justin ,martyr1 8of ,gitto40 ,footnote #f3 ,probably ,paramedes or ,agamedes is intended4 ,cf4 ,theocritus1 ,idyll1 ,,ii1 #ad4 ,the ,paramedes or ,perimedes there mentioned was said to have been a famous witch1 child of the ,sun1 and mistress of ,poseidn4 ,footnote #g3 ,acts viii4 #i-ad4 ,footnote #h3 i4e4 ,cyrene4 ,footnote #i3 ,this story in one form or another appears in ,maximus ,tyrius 7,diss4 xxxv71 lian 7,hist41 xiv4 #cj71 ,justin 7xxi4 #d71 and ,pliny 7,nat4 ,hist41 viii4 #af74 ,the name seems to be ,psapho4 ,footnote #aj3 ,cruice's emendation4 ,schneidewin1 ,miller1 and ,macmahon read 1 1 8sooner than to ,him who though made man1 was really ,god20 but there seems no question here of the ,second ,person of the ,trinity4 ,footnote #aa3 1 8birth of a woman40 ,footnote #ab3 ,this is the evident meaning of the sentence4 ,hippolytus ignores all rules as to the order of his words4 ,macmahon translates as if ,christ were meant4 ,footnote #ac3 ,deut4 iv4 #bd1 8consuming0 only in ,a4 ,v4 ,footnote #ad3 ,empedocles also4 ,see ,vol4 ,i4 pp4 #dj-da supra4 ,footnote #ae3 1 liber revelationis1 ,cr41 8the treatise of a revelation10 ,macmahon2 as if it were the title of a book4 ,but the title of the book attributed to ,simon is given later as 1 and there seems no reason why the second syzygy of the series should be singled out in it for special mention4 ,footnote #af3 ,a phrase singularly like this occurs in the 8,naassene0 author4 ,see ,vol4 ,i4 pp4 #adj-ada supra1 where the 8universals0 are enumerated4 ,footnote #ag3 ,or that which can only be perceived by the mind and that which can be perceived by the senses4 ,footnote #ah3 4 ,the sense of the passage seems to require 8perceive02 but the ,greek can only mean 8have in one's mind40 ,probably some blunder of the copyist4 ,footnote #ai3 ,here1 again1 he has inverted the order4 ,the hidden is the intelligible1 the manifest1 the perceptible4 ,footnote #bj3 ,the simile of the ,treasure-house finds frequent expression in the ,pistis ,sophia4 ,footnote #ba3 ,dan4 iv4 #ab4 ,footnote #bb3 4 ,macmahon translates 8if it be fully grown0 on the strength apparently of a passage in the ,,lxx2 but the word is used too frequently throughout this chapter to have that meaning here4 ,footnote #bc3 ,isa4 v4 #g4 ,the ,a4,v4 has 8the men0 for 8a man0 and 8pleasant0 for 8beloved40 ,footnote #bd3 4 ,footnote #be3 #a ,pet4 i4 #bd1 #be4 ,the ,a4,v4 has 8glory of man0 for 8glory of flesh40 ,footnote #bf3 4 ,it is very difficult to find in ,english a word expressing the difference between this 1 8intellectual10 and 1 8intelligible40 ,footnote #bg3 ,reading 77 for the of ,cruice's text4 ,footnote #bh3 ,cruice's emendation4 ,the ,codex has 1 8equal opinion08 ,schneidewin1 4 ,footnote #bi3 ,here we have ,simon's cosmogonical ideas set out for the first time in something like his own words4 ,he seems to postulate the existence of a ,logos who makes the ,six ,powers or ,roots and who is himself present in them all4 ,this does not appear to differ from the view of ,philo1 for which see ,forerunners1 ,i1 #agd1 or ,schrer's ,hist4 of the ,jewish ,people there quoted4 ,footnote #cj3 1 1 4 ,the last name is the only one that presents any difficulty1 although every heresiologist but ,hippolytus gives the female of the first syzygy as 4 is translated ,conceptio by ,cruice1 8,reflection0 by ,macmahon4 ,it seems as if it here meant 8desire0 in a mental1 not a fleshly1 sense2 but as this word has a double meaning in ,english1 ,i have substituted for it 8,passion40 ,hereafter the ,greek names will be used4 ,footnote #ca3 ,this daring idea that the ,logos1 the chief intermediary between ,god and matter in whom all the lesser and powers were contained1 as ,philo thought1 must himself either return to and be united to ,god or else be lost in matter and perish1 is met with in one form or another in nearly all later forms of ,gnosticism4 ,it is this which makes the redemption of ,sophia after her 8fall0 so prominent in the mythology of ,valentinus1 while its converse is shown in the ,first ,man of ,manichism conquered by ,satan and groaning in chains and darkness until released by the heavenly powers and placed in some intermediate world to wait until the last spark of the light which he has lost is redeemed from matter4 ,it seems to be the natural consequence of ,philo's ideas1 for which see ,schrer's ,hist4 of the ,jewish ,people 7,eng4 ed47 ,,ii1 ii4 pp4 #cgj-cgf4 ,whether these did not in turn owe something to ,greek stories of mortals like ,heracles and ,dionysos deified as a reward for their sufferings is open to question4 ,cf4 ,forerunners1 vol4 ,i4 ,footnote #cb3 ,justinus also used this quotation from ,isaiah i4 #b1 although in abbreviated form4 ,see supra1 ,vol4 ,i4 p4 #agi4 ,the ,a4,v4 has 8nourished and brought up0 for 8begotten and raised up10 and 8rebelled against0 for 8disregarded40 ,footnote #cc3 ,so ,philo according to ,zeller and ,schrer1 7op4 cit41 p4 #cgd7 understands by the ,logos 8the power of ,god or the active ,divine intelligence in general40 ,he designates it as the 8idea which comprises all other ideas1 the power which comprises all powers in itself1 as the entirety of the supersensuous world or of the ,divine powers40 ,footnote #cd3 ,gen4 ii4 #b4 ,footnote #ce3 ,the ,sethiani also quote this4 ,see supra1 ,vol4 ,i4 p4 #afe4 ,footnote #cf3 ,so ,ecclesiasticus xxiv4 #i1 makes ,wisdom or ,sophia say1 8,he created me from the beginning before all the world10 and ,proverbs viii4 #bc1 8,i was set up from everlasting10 but neither passage is here directly quoted4 ,footnote #cg3 ,gen4 i4 #b1 8moved upon the face of10 ,a4,v4 ,footnote #ch3 1 8moulded40 ,footnote #ci3 ,that is1 masculo-feminine4 ,footnote #dj3 again4 ,like the ,boundless ,power or the ,logos8 ,footnote #da3 ,quotation already used by the ,perat4 ,see supra1 ,vol4 ,i4 p4 #adh4 ,for the ,indivisible ,point which follows1 see the ,naassene chapter1 ,vol4 ,i4 p4 #ada supra4 ,footnote #db3 ,jer4 i4 #e4 8,before ,i formed thee in the belly ,i knew thee10 ,a4,v4 ,footnote #dc3 ,gen4 ii4 #aj1 8to water the garden10 ,a4,v4 ,the four divisions of the river have been already referred to in different senses by ,justinus and the ,naassene author4 ,so far from this repetition arguing forgery1 as contended by ,sthelin1 it seems only to show that all these half-,jewish sects found in the traditions recorded in ,genesis an obstacle that they were bound to explain away if possible4 ,footnote #dd3 4 ,cruice and ,macmahon translate by 8spirit10 but it here evidently means 8breath0 from what is said later about the nostrils4 ,cruice mentions that the ancients finding the arteries empty at death concluded that they were filled by air during life4 ,footnote #de3 ,the use of the first person shows that this is ,hippolytus' and not ,simon's explanation4 ,footnote #df3 1 8inbreathing40 ,footnote #dg3 ,cruice's emendation4 ,footnote #dh3 ,a hiatus to be filled evidently with some reference to the mouth4 ,the whole of this passage seems corrupt4 ,from what is said about the bitterness of the water ,exodus should be taste1 ,leviticus smell and ,numbers hearing4 ,footnote #di3 ,the simile as well as the phrase is to be found in ,aristotle4 ,cf4 his ,organon1 c4 viii4 ,footnote #ej3 ,cf4 ,isa4 ii4 #d2 ,micah iv4 #c4 ,footnote #ea3 ,matt4 iii1 #aj2 ,luke iii1 #i4 ,footnote #eb3 ,so the ,bruce ,papyrus 7ed4 ,amlineau1 p4 #bca7 says that ,god when he withdrew all things into ,himself1 did not so draw 8a little ,thought10 and from this one ,thought all the worlds were made4 ,footnote #ec3 1 non ordinaretur1 ,cr41 8is not adorned10 ,macmahon4 ,footnote #ed3 ,reading for 4 ,cf4 ,clem4 ,alex41 ,strom41 v4 #ad for this word4 ,the other epithets seem to cover allusions to the ,dionysiac1 the ,osirian and the ,attis myths4 ,footnote #ee3 1 8changeable10 because those thus born would have to go through many changes of bodies4 ,the phrase is used by the ,naassene author4 ,footnote #ef3 ,a play 1 8turning10 and 1 8nutriment40 ,footnote #eg3 1 2 ,cr41 et erit potestas infinita1 immutabilis in saeculo immutabili quod non amplius fit per infinitum sculum2 8and will become a power indefinite and unalterable1 equal and similar to an unalterable age which no longer passes into the indefinite age10 ,macmahon4 ,footnote #eh3 ,words in brackets ,cruice's emendation4 ,footnote #ei3 4 ,footnote #fj3 1 a name compounded of two nouns like ,pistis ,sophia4 ,the practice seems peculiar to this literature4 ,footnote #fa3 1 a term used in logic for 8corresponding40 ,simon here seems to think of the ,egyptian picture of the air-god ,shu1 separating the ,heaven ,goddess ,nut from the ,earth ,god ,seb1 and supporting the first-named on his hands4 ,footnote #fb3 ,so that the ,supreme ,being is of both sexes4 ,footnote #fc3 ,this is the exact converse of what has just before been said about the ,father containing ,thought within himself4 ,footnote #fd3 1 8descending into0 7women's forms78 ,footnote #fe3 ,this sentence is taken verbatim from ,irenus1 ,i1 #af1 #b4 ,footnote #ff3 1 literally1 8on the roof40 ,footnote #fg3 2 per suam agnitionem1 ,cr42 8thro' his own intelligence10 ,macmahon4 ,footnote #fh3 ,reading for the of the ,codex4 ,footnote #fi3 ,this sentence also appears verbatim in ,irenus1 ,i1 #af1 #a4 ,footnote #gj3 i4 e4 the prophets4 ,footnote #ga3 ,the whole of this from the last quotation to the end of the section is also from ,irenus1 ,i1 #af1 #b4 ,footnote #gb3 ,what these were is hard to say2 but one of the later documents of the ,pistis ,sophia introduces a fiend in hell as the 8,paredros ,typhon40 8,assessor0 or 8coadjutor10 the meanings of the word in classical ,greek1 would here seem inappropriate4 ,footnote #gc3 ,from the beginning of the section to here is from ,irenus1 ,i1 #af1 #c4 ,footnote #gd3 ,that is1 made up this doctrine4 ,footnote #ge3 ,c4 ,w4 ,king in the ,gnostics and their ,remains 7#bnd ed47 thinks that the omitted word is ,persia4 ,there is evidently a lacuna here1 and perhaps a considerable one4 ,footnote #gf3 ,because his age made his pretensions to divinity absurd4 ,the story given after this directly contradicts all ecclesiastical tradition which makes ,simon perish by the fall of his demon-borne car while flying in the presence of ,nero and ,st4 ,peter in the ,campus ,martius4 ,footnote #gg3 ,the sources of this chapter are fairly plain4 ,there is little reason to doubt that ,hippolytus had actually seen and read a book attributed to ,simon ,magus and called the ,great ,announcement from which he quotes1 after his manner1 inaccurately and carelessly1 but still in good faith4 ,whether the work was by ,simon himself is much more doubtful1 but it was probably in use by the sect that he founded1 and therefore represents with some fidelity his teaching4 ,the style of it as appears from the extracts here given is a curious mixture of bombast and philosophical expressions1 and bears a strong likeness to certain passages in the chapters in the fifth book on the ,naassenes and the ,perat4 ,the other traceable source of the chapter is the work ,against ,heresies of ,st4 ,irenus1 of which the quotations here given go to establish the ,greek text4 ,but intertwined with this1 especially towards the end of the chapter1 is a third thread of tradition1 quite different from that used in the ,clementines and other patristic accounts of ,simon's career1 which cannot at present be identified4 ,footnote #gh3 ,with ,valentinus1 we leave at last the tangled genealogies and unclean imagery1 as it seems to us1 of the early traditions of ,western ,asia1 to approach a form of religion which although not without fantastic features is yet much more consonant with modern ,european thought4 ,valentinus was1 indeed1 with the doubtful exception of ,marcion1 the first of heretics in the present acceptation of the term1 and many features of his teaching were reproduced later in the tenets of one or other of the ,christian sects4 ,at first sight1 the main difference between his doctrine and that of the ,catholic ,church consists in the extraordinary series of personified attributes of the ,deity which he thought fit to interpose between the ,supreme ,being and the ,saviour4 ,this he probably borrowed either from the later ,zoroastrian idea of the ,amshaspands or ,archangels who surround ,ahura ,mazda1 or1 more probably1 from the paut neteru1 78company of the gods07 of the ,egyptian religion of ,pharaonic times2 and it has been suggested elsewhere that he probably attached less importance to dogmatism on the matter than the ,fathers would wish to make out4 ,but ,hippolytus' account of his other doctrines show other divergences from the ,church's teaching both graver and wider than we should have gathered from the statements of ,irenus1 ,tertullian1 or ,epiphanius4 ,his view of the ignorance and folly of the ,demiurge seems to be taken over bodily from the ,ophite teaching1 and1 as he identifies him by implication with the ,god of the ,jews1 must logically lead to the rejection of the whole of the ,old ,testament except perhaps the ,psalms1 ,proverbs1 and the historical portions4 ,he is also as predestinarian as ,calvin himself1 for he assigns complete beatitude to the ,pneumatics or ,spirituals only1 while relegating the ,psychics to an inferior heaven and dooming the ,hylics to complete destruction4 ,yet the class to which each of us is assigned has nothing to do with conduct1 but is in the discretion of ,sophia1 the ,mother of all ,living4 ,the most marked novelty in ,valentinus' teaching1 however1 is the cause1 according to him1 of the gift of this partial salvation to man4 ,this is not1 as in the ,catholic1 the fruit of ,god's love towards his creature1 but the last stage of a great scheme for the reconstruction and purification of the whole universe4 ,first1 the ,pleroma or ,fulness of the ,godhead is purified by the segregation from it of the ,ectroma or abortion to which ,sophia in her ignorance and ambition gave birth2 then the ,ectroma herself is freed from her passions by the action of ,christ and the ,holy ,spirit1 and made the ,mother of ,life2 and finally this material world1 the creation of the ,god of the ,jews1 is to be purged by the ,divine ,mission of ,jesus from the gross and devilish elements introduced into it by the ignorant clumsiness of the same ,god of the ,jews4 ,but this theory was poles asunder from the geocentric ideas of the universe then current among ,greeks1 ,jews1 and ,christians alike1 and comes startlingly near the hypotheses of modern science on the very low place of the earth and humanity in the scheme of things4 ,whence ,valentinus drew the materials from which he constructed his theory must be reserved for investigation at some future date2 but it is fairly clear that some part of it was responsible for not a few of the tenets of the ,manichism which arose some hundred years later to maintain a strenuous opposition to the ,catholic faith for at least nine centuries4 ,finally1 it may be said that ,hippolytus also tells us for the first time of the divisions among ,valentinus' followers and the different parts played therein by ,ptolemy1 ,heracleon and others1 including that ,bardesanes or ,bar ,daisan whose name was great in the ,east as late as ,al ,brn's day4 ,footnote #gi3 4 ,footnote #hj3 4 ,footnote #ha3 ,the ,codex has --evidently a copyist's mistake4 ,cf4 ,plato1 ,timus1 #g4 ,footnote #hb3 ,not necessarily the ,supreme ,being4 ,clement of ,alexandria1 ,paedagogus1 ,i1 #h1 says1 8,god is one1 and beyond the ,one1 and above the ,monad itself40 ,footnote #hc3 ,a fairly common form of ,zoroaster4 ,the quotation is probably from the 8,chaldean ,oracles0 so-called4 ,footnote #hd3 ,diogenes ,laertius1 ,book ,,viii1 c4 #ai quotes from ,alexander's ,successions of ,philosophers that ,pythagoras in his ,commentaries put first the monad1 then the undefined dyad1 and said that from these two numbers proceeded1 from numbers signs1 from signs lines1 from lines plane figures1 from planes solids1 and from solids perceptible bodies consisting of the four elements1 fire1 water1 earth and air4 ,footnote #he3 ,miller would substitute for 4 ,footnote #hf3 ,these verses are said by ,cruice to be in ,sextus ,empiricus1 but ,i have not been able to find them in any known writings of that author4 ,footnote #hg3 1 as opposed to 4 ,footnote #hh3 ,cf4 ,matt4 v4 #ah4 ,footnote #hi3 ,these 8accidents0 are enumerated by ,aristotle in his ,metaphysics1 ,book ,,iv1 and more briefly in his ,organon4 ,he does not there acknowledge any indebtedness to ,pythagoras4 ,footnote #ij3 4 ,footnote #ia3 1 not 4 ,macmahon translates 8friendship40 ,footnote #ib3 i4 e4 the 8,fashioner0 one who makes things out of previously existing material1 but does not create them ex nihilo4 ,footnote #ic3 1 a word peculiar apparently to the ,pythagoreans4 ,jowett translates it 8regulation40 ,footnote #id3 1 a word unknown in classical ,greek1 which should by its etymology mean 8chinks0 or 8rents40 ,i have taken it as a mistake for 1 which is found in ,plutarch4 ,footnote #ie3 ,not ,pythagoras1 but ,plutarch1 de ,exilio1 #aa4 ,he attributes it to ,heraclitus4 ,footnote #if3 ,the reference seems to be to the ,phaedrus1 t4 #a1 p4 #hi 7,bekker74 ,footnote #ig3 ,or 8practise philosophy03 but ,hippolytus always uses the word with a contemptuous meaning4 ,footnote #ih3 4 ,evidently a mistake for 4 ,footnote #ii3 ,hippolytus in the interpretation of these sayings seems to have followed ,diogenes ,laertius4 ,footnote #ajj3 4 ,footnote #aja3 ,so ,shu the ,egyptian ,god of ,air was figured between ,earth 7,seb7 and ,heaven 7,nut74 ,footnote #ajb3 ,roeper would read 1 8completes the ,great ,year of the world40 ,footnote #ajc3 1 8without female40 ,footnote #ajd3 1 8,silence40 ,cf4 the ,orphic cosmogony which makes ,night the ,mother of ,heaven and ,earth by ,phanes the ,first-born1 who contains within himself the seeds of all creatures 7,forerunners1 ,i1 #abc74 ,footnote #aje3 ,the attribution of this monistic doctrine to ,valentinus is found for the first time here4 ,irenus and ,tertullian both make him say that ,sige is the spouse of the ,supreme ,being4 ,footnote #ajf3 4 ,here as elsewhere in this chapter1 save where an obvious pun is intended1 to be translated as in text1 and not 8substance10 which is generally the equivalent of 4 ,footnote #ajg3 4 ,footnote #ajh3 4 ,here as elsewhere with the names of ,aeons1 the ,english equivalent of the ,greek name is first given1 and1 in later repetitions1 the ,greek name transliterated into ,english4 ,footnote #aji3 4 ,footnote #aaj3 4 ,footnote #aaa3 used in its double sense of 8perfect0 and 8complete40 ,footnote #aab3 4 ,the curious conception by which the two partners in a syzygy are regarded as only one being is very marked throughout this passage4 ,footnote #aac3 2 8unbegottenness0 would be a closer translation1 but is uncouth in this connection4 ,cf4 ,i1 p4 #adg supra4 ,footnote #aad3 1 1 1 1 4 ,for the first name ,irenus 7,i1 i4 #a1 p4 #aa1 ,harvey71 has ,bythios1 thereby making the substantive into an adjective4 ,so ,epiphanius1 ,haer4 ,,xxxi 7p4 #cbh1 ,oehler74 ,this is doubtless correct4 ,footnote #aae3 1 1 1 1 1 4 ,the ,codex is here very corrupt1 and for we may1 if we please1 read 1 8,everlasting10 and for 1 1 8,blessedness40 ,as the name of the male partner in each syzygy is an adjective and that of the female a substantive it is probable that the two are intended to be read together1 as e4g4 8,profound ,admixture10 and the like4 ,footnote #aaf3 ,sophia1 who plays a great part in the ,jewish ,apocrypha1 is almost certainly a figure of the prototypal earth like ,spenta ,armaiti1 her analogue in ,mazdeism4 ,cf4 the quotation from ,genesis which follows immediately4 ,footnote #aag3 4 ,here 8substance0 and 8essence0 would have the same meaning1 and the first-named word is used only to avoid ambiguity4 ,footnote #aah3 ,gen4 i4 #b4 ,footnote #aai3 ,exod4 xxxiii4 #c4 ,footnote #abj3 4 ,footnote #aba3 4 ,christ and the ,holy ,spirit are therefore treated as a syzygy and1 as it were1 a single person4 ,footnote #abb3 4 ,footnote #abc3 3 8the ,void10 the converse and opposite of the ,pleroma or 8,fulness40 ,footnote #abd3 ,for this ,platonic theory of 8partaking10 see n4 on ,i1 p4 #ec supra4 ,footnote #abe3 ,so that the first work of the ,mission of ,jesus was the freeing of the whole universe--not only our earth--from the evil which had entered into it4 ,footnote #abf3 2 8underlying beings40 ,here we have the two ideas of hypostasis1 or 8substance0 in its etymological meaning1 and 8essence10 or 8being10 side by side4 ,footnote #abg3 1 i4 e4 the stuff of which the soul is made4 ,footnote #abh3 ,ps4 cxi4 #aj2 ,prov4 i4 #g2 ii4 #aj4 ,footnote #abi3 ,that is ,jehovah1 the ,god of the ,jews4 ,hebdomad as including the seven 8planets40 ,footnote #acj3 ,deut4 ix4 #c4 ,footnote #aca3 ,the 8below10 1 and 8above10 1 seem to have become inverted2 but as ,i am not sure whether this is the scribe's mistake or not1 ,i have left the text as it is4 ,if we consider 7as we must7 that the heaven of ,sophia is the highest and those of the seven worlds below it like steps of a ladder1 we have the conception of ,sophia1 her son ,jaldabaoth1 and his six sons1 current among the ,ophites as shown in ,book ,v above4 ,the figure of ,sophia as a 8day0 is at once an instance of the curious habit among the ,gnostics of confusing time and space1 and an allusion to the ,o4,t4 name of 8,ancient of ,days40 ,footnote #acb3 ,i have sought to show elsewhere 7,p4,s4,b4,a41 #aija1 pp4 #dh1 #di7 in opposition to the current explanations that this name1 properly written ,beelzebuth1 is at once a sort of parody of ,jabezebuth or 8,jehovah 7,lord7 of ,hosts10 and the name given to the 8ruler of demons0 by the parallelism which1 as in ,zoroastrianism1 makes each good spirit have its evil counterpart of similar name4 ,footnote #acc3 4 ,so in ,homer 7,iliad1 ,,vi1 #abe74 ,cruice translates 8provenerunt10 ,macmahon reading apparently 1 8there has been projected40 ,footnote #acd3 ,gen4 ii4 #g4 ,footnote #ace3 #a ,cor4 ii4 #ad4 ,in the preceding passage taken apparently from ,eph4 iii4 #ad either the ,gnostic author or ,hippolytus has taken some strange liberties with the received ,text1 which see4 ,footnote #acf3 ,it is plain1 therefore1 that the ,valentinians rejected these parts of the ,o4,t4 ,footnote #acg3 ,john x4 #h4 ,footnote #ach3 ,the of ,coloss4 #a4 #bf seems to be what is aimed at4 ,footnote #aci3 2 8inasmuch as they certainly had been uttered by the ,demiurge alone10 ,macmahon4 ,footnote #adj3 1 8received the finishing touch40 ,footnote #ada3 4 ,a manifest allusion to the well-known ,gnostic doctrine that ,jesus took nothing from ,his ,mother but came into being through her 1 8as through a pipe or conduit40 ,footnote #adb3 ,luke i4 #ce4 1 8the ,highest10 was according to ,m4 ,camont 7,suppl4 ,rev4 instr4 publ4 en ,belgique1 #ahig7 the name by which the ,god of ,israel was known throughout ,asia ,minor in pre-,christian times4 ,footnote #adc3 4 ,these words are not in the ,codex4 ,footnote #add3 444 4 ,again 8essence0 would etymologically be the better word1 but 8substance0 is used as more familiar to the ,english reader4 ,footnote #ade3 4 ,it is significant of the position held by ,valentinus' teaching in the ,christian community that the ,valentinians are often spoken of by the ,fathers as a school of thought rather than a schismatic ,church like that founded by ,marcion4 ,footnote #adf3 4 ,so in ,manichism1 the ,living ,spirit goes towards the ,land of ,darkness1 where the ,first ,man is entombed after his defeat by ,satan1 and 8cries in a loud voice1 and this voice was like a sharp sword and discovered the form of the ,first ,man10 who is thereupon drawn up out of the ,darkness and raised to the upper spheres where dwells the ,mother of ,life4 ,cf4 ,forerunners1 ,,ii1 pp4 #bid1 #cjj1 n4 #a1 and #cjb1 n4 #a1 and ,theodore bar ,khni and other authors there quoted4 ,footnote #adg3 ,rom4 viii4 #aa2 the words in brackets are not in the received text4 ,footnote #adh3 ,gen4 iii4 #ai4 ,footnote #adi3 ,so ,cruice4 ,miller's text has 4 ,footnote #aej3 1 8the process of fashioning40 ,footnote #aea3 4 ,so that ,valentinus was the first to advance the theory which we find later among the ,manichans that this earth of ours1 instead of being the centre of the universe1 was in fact the lowest and most insignificant of all the worlds1 and that salvation only came to it after the greater universe had been reformed--an extraordinary conception on the part of one who must have held1 like his contemporaries1 geocentric views in astronomy4 ,footnote #aeb3 ,ex4 vi4 #b1 #c4 ,footnote #aec3 4 ,here as elsewhere in the text1 has the meaning of imitation4 ,footnote #aed3 4 ,footnote #aee3 1 8re-rectification06 ,footnote #aef3 ,what follows is from ,plato's ,second ,epistle1 which is thought to have been written after ,plato's return from his third voyage to ,syracuse1 and is perhaps rather less suspect than the other ,platonic epistles4 ,yet the chances of interpolation are so great that no stress can be laid on the genuineness of any particular passage4 ,footnote #aeg3 ,this passage alone is sufficient to make one doubtful as to the ,platonic authorship4 ,if ,plato really wanted to keep his doctrine secret1 the last thing he would have done would be to call the attention of the chance reader to the fact4 ,footnote #aeh3 ,burges translates3 8,but about a second are the secondary things and about a third the third40 ,footnote #aei3 ,nearly two pages are here omitted from the ,epistle4 ,footnote #afj3 ,possibly an allusion to the ,platonic theory that all learning is remembrance4 ,footnote #afa3 4 8,said of him0 or 8said by him08 ,the passage is quoted by the ,emperor ,julian and by ,aristides4 ,footnote #afb3 ,so that ,hippolytus' attempt to show that ,valentinus plagiarized from ,plato resolves itself into an imaginative interpretation of a purposely obscure passage in an epistle which is only doubtfully assigned to ,plato4 ,that ,valentinus like every one educated in the ,greek learning was influenced by ,plato is likely enough1 but that there was any conscious borrowing of tenets is against probability4 ,footnote #afc3 4 ,footnote #afd3 ,that ,valentinus is said to have written psalms1 see ,tertullian1 de ,carne ,christi1 ,i1 c4 xvii1 xx1 t4 ii1 pp4 #dec1 #deg 7,oehl474 ,footnote #afe3 ,of the sources from which the author of the ,philosophumena drew this account of ,valentinus' doctrine1 much has been written4 ,hilgenfeld in his ,ketzergeschichte des ,urchristenthums1 and ,lipsius in the article 8,valentinus0 in ,smith ,wace's ,d4,c4,b41 agree that its main source is the writings of ,heracleon4 ,cruice1 tudes sur les ,philosophumena1 on the other hand1 thinks it largely composed of extracts from a work of ,valentinus himself1 entitled ,sophia4 ,salmon 7,hermathena1 #ahhe1 p4 #cia71 while not committing himself to a definite pronouncement as to the writer quoted1 says that ,hippolytus undoubtedly quoted from a genuine ,valentinian treatise1 and that this last is above the suspicion of forgery with which he is inclined to view other quotations in the ,philosophumena4 ,footnote #aff3 ,the notice of the followers1 real or supposed1 of ,valentinus which occupies the remainder of ,book ,,vi adds little to our previous knowledge of their doctrines1 being taken almost verbatim from the work of ,hippolytus' teacher1 ,st4 ,irenus4 ,it is noteworthy1 however1 that although the ,table of ,contents promises us an account of 7among others7 ,heracleon1 nothing is here said of him1 although that shrewd critic of the ,gospels was thought worthy of refutation by ,origen some fifty years later4 ,yet ,hippolytus mentions ,heracleon as being with ,ptolemy a leader of the ,italic ,school of ,valentinians which seems to dispose of the theory advanced by ,lipsius 7,smith ,wace's ,d4,c4,b41 s4 v4 8,valentinus07 that ,heracleon was the author from whom ,hippolytus took his account of ,valentinus' own doctrine4 ,of ,secundus nothing more is known than is set down in the text1 while the 8,epiphanes0 here mentioned is thought by some to be not a name1 but an adjective1 so that the passage would read 8a certain illustrious teacher of theirs40 ,this was certainly the reading of ,irenus' ,latin translator1 who renders the word by 8clarus40 ,is this a roundabout way of describing ,heracleon8 ,as to this see ,salmon in ,d4,c4,b41 s4 v4 8,heracleon40 ,footnote #afg3 4 ,evidently ,sophia is meant4 ,footnote #afh3 4 ,footnote #afi3 4 ,footnote #agj3 4 ,footnote #aga3 1 protulerunt non proferendo ex se1 ,cr4 ,so ,irenus1 ,i1 xi4 #c1 p4 #ajd1 ,h4 ,in his note ,harvey says that the passage implies that ,henotes and ,monotes 8put forth as the original cause the ,beginning1 but so as that the ,beginning was eternally inseparable from their unity40 ,footnote #agb3 ,irenus makes 1 8the ,word10 the speaker4 ,so ,tertullian1 adv4 ,val41 8quod sermo vocat40 ,but it seems more natural to refer the speech to ,epiphanes or 8the ,illustrious ,teacher40 ,footnote #agc3 1 1 and 4 ,the three first names1 however1 are not in the text but are restored from ,irenus1 ,i1 v4 #b1 p4 #aje1 ,h4 ,footnote #agd3 ,these four new names are3 1 1 and 4 ,footnote #age3 ,of ,ptolemy we know a little more than we do of ,secundus1 a letter by him to his 8fair sister ,flora0 being given by ,epiphanius 7,haer4 ,,xxxiii47 which shows a system not inconsistent with that described in the text4 ,unlike ,valentinus himself he gives the ,father a spouse1 or rather two4 ,footnote #agf3 1 perhaps 8states40 ,cr4 and ,macmahon translate 8dispositions40 ,footnote #agg3 ,hippolytus here suddenly changes from ,thelesis to ,thelema4 ,but there is no discoverable difference in the meaning of the two words4 ,footnote #agh3 ,words in from ,irenus4 ,footnote #agi3 ,this ,marcus is practically only known to us from the statements of ,irenus1 from which the accounts in the text and in the later work of ,epiphanius are copied4 ,salmon's argument 7,d4,c4,b41 s4 v4 8,marcus07 that ,marcus taught in ,asia ,minor or ,syria1 and that ,irenus himself only knew his doctrines from his writings and the confessions of his ,gaulish followers on their conversion to ,catholicism seems irrefutable4 ,there is no reason to doubt ,irenus' statement here repeated that ,marcus was a magician1 nor the generally accepted statement of modern writers on ,gnosticism that he was a ,jew4 ,this last deduction is supported by his use of ,hebrew formulas1 of which ,irenus gives many examples1 including one beginning 80 which appears to be 8,in the name of ,achamoth10 the ,hebrew or ,aramaic equivalent of the ,greek ,sophia4 ,a more cogent argument is that his identification of the ,gnostic ,aeons with the letters of the ,greek alphabet and their numerical values is1 mutatis mutandis1 exactly correspondent to that of the so-called 8practical ,cabala0 of the ,jews which was re-introduced into ,europe in the tenth to twelfth centuries1 but which probably goes back to pre-,christian times and is ultimately derived from the decayed relics of the ,chaldan and ,egyptian religions4 ,on the other hand1 ,irenus' classing of ,marcus among the 8successors0 or followers of ,valentinus is much more open to question4 ,the reverence he shows for the books of the ,old ,testament and for the ,pentateuchal account of the ,creation1 which is indeed the foundation of the greater part of the system of the ,cabala1 is inconsistent with the views of ,valentinus1 who as we have seen 7n4 on p4 #cc supra7 must logically have rejected the inspiration of the ,old ,testament altogether4 ,st4 ,jerome 7,ep4 #ge1 ad ,theod41 ,i1 #ddi71 says indeed that ,marcus was a ,basilidian1 and although we have too little of ,basilides' own writings to check this statement1 it is not impossible that the nomenclature of the ,aeons1 which is the chief point in which ,valentinus and ,marcus coincide1 was common to all three heretics1 and perhaps drawn from a source earlier than them all4 ,the language of the formulas given by ,irenus but not reproduced by ,hippolytus1 in several instances bear a strong likeness to that of the ,great ,announcement attributed in the earlier part of this ,book to ,simon ,magus4 ,footnote #ahj3 4 ,footnote #aha3 1 8the potentiality of blood08 ,footnote #ahb3 4 ,the word shows that by 8refutation0 the author generally means 8exposure40 ,footnote #ahc3 ,he has not done so1 unless in some part which has been lost4 ,footnote #ahd3 4 ,footnote #ahe3 4 ,footnote #ahf3 4 ,here is used in the ,english sense of 8substance40 ,no such substances are mentioned in ,book ,,iv as it has come down to us4 ,footnote #ahg3 ,the wine used in the ,marcosian ,eucharist was evidently mixtum1 not merum4 ,some effervescent powder is indicated4 ,footnote #ahh3 2 ,cr4 translates seduxit4 ,footnote #ahi3 444 4 ,cf4 the doctrine of certain ,antinomian sects that 8,god sees no sin in ,his elect40 ,footnote #aij3 1 perhaps 8,ransom40 ,footnote #aia3 4 ,footnote #aib3 ,in one of the documents of the ,pistis ,sophia1 7p4 #bch1 ,copt7 a 8mystery0 to be spoken 8into the two ears0 of an initiate about to die is described4 ,the idea was evidently to provide him with a password which would enable him to escape the 8punishments0 of the intermediate state1 and is to be traced to ,egyptian beliefs4 ,footnote #aic3 ' 1 perhaps 8to the utmost40 ,footnote #aid3 4 ,in the ,philosophumena1 the word nearly always bears this construction4 ,footnote #aie3 4 ,footnote #aif3 4 ,cf4 the 8,geist der stets verneint0 of ,goethe4 ,footnote #aig3 4 ,footnote #aih3 8,his attempted heresy40 ,footnote #aii3 ,like the rest of this section and most of this chapter1 ,hippolytus here follows ,irenus verbatim4 ,why the apparition of the ,tetrad should be more supportable in female than in male shape can only be guessed2 but the frequent personification of the ,great ,goddess of ,western ,asia may have had something to do with it4 ,footnote #bjj3 1 8whose father was no one0--a curious expression in place of the more concise 4 ,footnote #bja3 1 8and taken together it was of four letters40 ,he is punning here on the double sense of as meaning both 8letter0 and 8element40 ,in the ,magic ,papyrus of ,leyden which calls itself 8,monas1 the #hth 7book87 of ,moses10 there is a curious account of how the light and the rest of creation were brought into being by the successive words or rather the laughter of the ,creator4 ,cf4 ,leemans1 ,papyri ,grci1 etc41 ,leyden1 #ahhe1 ,,ii1 pp4 #hc ff4 ,footnote #bjb3 4 ,footnote #bjc3 1 8impress10 or character as we might say ,greek characters or script4 ,the different meanings of 1 1 and are here well marked4 ,footnote #bjd3 ,so ,irenus4 ,footnote #bje3 4 ,this ,return to the ,deity was1 as has been shown above1 the great preoccupation of all these ,gnostic sects4 ,they may have borrowed it from the ,stoic philosophy4 ,cf4 ,arnold1 ,roman ,stoicism1 p4 #aic4 ,footnote #bjf3 ,the primitive ,church attributed great power to the ritual utterance of the word ,amen4 ,thus ,ignatius' second ,epistle to the ,ephesians3 8,there was hidden from the ruler of this world the virginity of ,mary1 and the birth of our ,lord1 and the three mysteries of the shout 444 and hereby 444 magic began to be dissolved and all bonds to be loosed and the ancient kingdom and the error of evil1 is destroyed0 7,cureton's translation1 ,london1 #ahde1 p4 #ae72 but ,lightfoot would read 1 8proclamation10 for 1 8shout40 ,in the ,pistis ,sophia the word ,amen is used to denote a class of ,powers concerned apparently with the organization of the ,kerasmos or semi-material world and called sometimes 8the ,three0 and sometimes 8the ,seven ,amens40 ,footnote #bjg3 4 ,the word in brackets is not in the ,codex1 but is supplied from the corresponding passage in ,irenus4 ,footnote #bjh3 1 a word which1 as ,hatch noted1 is used for the character or part played by an actor in a drama4 ,matt4 xviii4 #aj is here evidently alluded to4 ,footnote #bji3 ,cf4 the ,stoic theory of or 8seed-,powers10 for which1 see ,arnold1 op4 cit41 p4 #afa4 ,footnote #baj3 4 ,footnote #baa3 ,that is to say1 before ,chaos was organized and the ,aeons brought into existence4 ,footnote #bab3 ,a plain reference to the ,ectroma or ,sophia ,without4 ,footnote #bac3 7,miller74 ,the ,codex has for and for 4 ,cruice bungles the passage and ,macmahon omits it4 ,it is not found in ,irenus4 ,footnote #bad3 e4 g4 the can be written 1 1 1 1 4 ,footnote #bae3 4 ,footnote #baf3 ,a pun on the name of the ,supreme ,father1 ,bythos or the ,deep4 ,footnote #bag3 and 4 ,footnote #bah3 ,or ,truth4 ,footnote #bai3 i4 e4 ,man4 ,footnote #bbj3 ,it would seem from this that ,marcus1 following perhaps in this the ,anatolic ,school of ,valentinus1 made ,sige not the spouse of ,bythos but merely another name for ,aletheia4 ,footnote #bba3 4 ,as if he were trying to avoid writing the word ,nous4 ,footnote #bbb3 ,hippolytus or ,marcus here plays upon the identity of the or digamma1 the name of the sixth letter in the ,greek alphabet1 which was used for numeration only1 and the adjective 1 8illustrious40 ,footnote #bbc3 ,the word in brackets supplied from ,irenus4 ,footnote #bbd3 4 ,the allusion seems to be again to ,matt4 xviii4 #aj4 ,the angels might well be considered on the ,valentinian theory the greater parts or counterparts of their terrestrial spouses4 ,in ,epiphanius seems to be used for the ,supreme ,being4 ,cf4 ,panar4 ,haer41 ,,xxxi1 p4 #cad1 ,oehl4 ,the passage is said to be suspect4 ,footnote #bbe3 ,one of the later documents of the ,pistis ,sophia speaks repeatedly of certain or 7both spellings are used7 which seem to hold a very exalted rank in the scale of beings1 alike in the spiritual and the material parts of the universe4 ,footnote #bbf3 1 1 1 1 1 1 1 1 4 ,footnote #bbg3 1 1 1 1 1 1 1 4 ,footnote #bbh3 4 ,footnote #bbi3 1 1 1 1 1 1 4 ,footnote #bcj3 1 8has put shape round them40 ,footnote #bca3 ,reading with ,irenus instead of the of ,hippolytus4 ,footnote #bcb3 ,so that the 8ineffable0 name of ,christ consisted of #cj letters4 ,so ,epiphanius1 ,haer41 ,,xxxiv1 p4 #ddh1 ,oehl4 ,no guess hitherto made as to its transliteration into ,greek letters seems entirely satisfactory2 but ,harvey 7,iren41 ,i1 p4 #adf1 nn4 #a1 #b71 shows that 1 1 7for which spelling ,nigidius ,figulus and ,aulus ,gellius are quoted71 1 1 1 7for 71 and1 again1 1 can be made to count #cj4 ,footnote #bcc3 ,the text has 1 for which ,miller rightly restores from ,irenus4 ,cf4 p4 #cah ,cr4 infra4 ,footnote #bcd3 4 ,irenus has 1 8grew40 ,footnote #bce3 ,see the ,transfiguration according to ,matt4 xvii4 and ,mark ix4 ,footnote #bcf3 ,or 8the ,episemon40 ,footnote #bcg3 #hj1 #e1 #ajj1 #aj1 #bjj1 #cjj1 #e1 #ajj1 #a #hja4 ,so #a #hjj #hja4 ,footnote #bch3 4 8,the ,preparation0 7for the ,passover7 i4 e4 ,friday4 ,footnote #bci3 1 4 ,so ,irenus' ,latin translation1 8,scientem eum numerum qui est sex virtutem fabricationis et regenerationem habentem40 ,footnote #bdj3 #f #bd #cj4 ,footnote #bda3 444 1 8the ,fruit of the self-counselled ,council10 ,irenus4 ,footnote #bdb3 1 8imparted in imitation of the seven powers animation to this world10 7,macmahon72 but see ,irenus in loc4 cit4 ,footnote #bdc3 ,as before1 this probably means 8,desire40 ,footnote #bdd3 ,this seems the first time we meet with the idea of 8,the ,column of ,praises0 of the ,manichans which mounting from the earth and bearing with it the prayers and praises of mankind plays with them a considerable part in the redemption of ,light from ,matter4 ,footnote #bde3 ,ps4 viii4 #b4 ,footnote #bdf3 ,ps4 xix4 #a4 ,footnote #bdg3 ,irenus puts what follows into the mouth of 8the all-wise ,sige40 ,a section dealing with the name of ,aletheia is omitted by ,hippolytus4 ,footnote #bdh3 ,or perhaps 8,unity in ,solitude40 ,footnote #bdi3 i4 e4 8,ineffable40 ,footnote #bej3 ,four1 unless we spell the word as he apparently does1 4 ,footnote #bea3 ,in the section omitted 7see n4 #b supra7 the 8body of ,aletheia0 is said to be or 8of #ab members10 which points to some different notation4 ,footnote #beb3 ,cf4 ,rev4 xix4 #aa-ac4 ,footnote #bec3 ,as ,harvey 7,iren41 ,i1 p4 #ade1 n4 #c7 points out1 this forced isopsephism is only reached by spelling ,eta and the ,iota in 4 ,he quotes ,aulus ,gellius in support4 ,footnote #bed3 ,the words in brackets 7 7 are not in ,irenus and are probably the addition of some commentator4 ,footnote #bee3 ,the ,codex has 4 ,footnote #bef3 #hj1 #e1 #ajj1 #aj1 #bjj1 #cjj1 #e1 #ajj1 #a3 total #hja4 ,it is evident1 therefore that ,marcus considered ,christ and the ,holy ,spirit to be the same ,person4 ,footnote #beg3 1 8unspoken derivation08 ,footnote #beh3 1 an unusual word1 unknown to classical ,greek4 ,footnote #bei3 ,words in square brackets supplied from ,irenus4 ,footnote #bfj3 4 ,here1 as elsewhere1 the word implies construction from previously existing matter4 ,footnote #bfa3 4 ,footnote #bfb3 ,cf4 ,luke i4 #ce4 ,footnote #bfc3 ' 4 ,this seems here the meaning of the word4 ,see ,dllinger1 ,first ,age of ,christianity1 ,eng4 ed41 p4 #agj1 n4 #b1 ,hatch2 ,influence of ,greek ,ideas upon the ,christian ,church1 p4 #aca2 ,tollinton1 ,clement of ,alexandria1 ,,ii1 p4 #ac1 and n4 #a1 for other meanings4 ,footnote #bfd3 ,this seems unintelligible unless we suppose the 8body of ,aletheia10 said above to be the number #ab1 to be the heaven known as 8the ,place of ,truth40 ,cf4 ,pistis ,sophia1 p4 #abh1 ,copt4 ,footnote #bfe3 ,the same expression is used in the ,pistis ,sophia where ,jesus 8sows0 a power of light in ,elizabeth the mother of ,john the ,baptist4 ,cf4 p4 #ab1 ,copt4 ,footnote #bff3 ,or 8,arrangement40 ,marcus1 perhaps here imitating ,valentinus1 postulates several ,saviours1 one of whom restores order in the arrangement of the ,aeons before coming to this earth4 ,footnote #bfg3 ,in ,irenus there follows here a lengthy 8refutation0 of ,marcus' doctrines and a poem condemning him and his teaching which some think to be the work of ,pothinus1 ,irenus' martyred predecessor at ,lyons4 ,footnote #bfh3 ,with this sentence1 ,hippolytus again picks up his quotations from ,irenus4 ,footnote #bfi3 1 8a passion0 or 8,the ,passion08 ,footnote #bgj3 4 ,footnote #bga3 ,irenus' ,latin version here makes better sense3--,similiter et a duodecade abscedentum unam virtutem perisse divinant et hanc esse mulierem quae perdiderit drachmam1 et accenderit lucernam1 et invenerit eam4 ,footnote #bgb3 #a1 #dj1 #h1 #ej1 total #ii4 ,writers of the sub-,apostolic age seem to have laid much stress on the miraculous power of the word ,amen when uttered in unison4 ,cf4 the ,epistle of ,ignatius to the ,ephesians 7,cureton's translation71 p4 #ae1 as to the 8mysteries of the shout40 ,footnote #bgc3 ,thus #a1 #b1 #c1 #d1 #e1 #g1 #h #cj4 ,footnote #bgd3 4 ,because the decad is a 8perfect0 number4 ,footnote #bge3 4 ,footnote #bgf3 4 ,the word can here mean nothing else4 ,footnote #bgg3 #a1 #b1 #c1 #d1 #e1 #g1 #h1 #i1 #aj1 #bj1 #cj #ii4 ,footnote #bgh3 ,because the ,episemon has no 4 ,footnote #bgi3 here used for 8character40 ,footnote #bhj3 ,m4 ,footnote #bha3 2 the usual ,gnostic name for the ,void4 ,footnote #bhb3 ,this section passes over ,irenus' refutation of the last1 and forms the beginning of the ,xth ,chap4 7p4 #afd1 ,h474 ,footnote #bhc3 ,there must be some mistake here1 as the ,sun and ,moon were included among the seven planetary heavens4 ,footnote #bhd3 ,not of course the ,egyptian god1 but the ,gnostic 8,limit0 or ,cross4 ,the passage is not very clear4 ,footnote #bhe3 ,irenus has 1 8radiant10 and the text 1 8empty02 ,irenus' ,latin version 8non apparentes0 or invisible4 ,probably was the original word4 ,footnote #bhf3 4 ,macmahon thinks this refers to the position of the sun1 which is unnecessary4 ,footnote #bhg3 ,irenus omits the words 8of the ,ogdoad40 ,footnote #bhh3 1 8receive dissolution40 ,footnote #bhi3 4 ,the text has 1 8more inane40 ,footnote #bij3 1 8bye-work40 ,footnote #bia3 4 ,the name which is repeated by ,tertullian1 ,philaster and ,theodoret can be traced back to the single passage in ,irenus1 where it appears in connection with the name as 8the ,sige of ,colarbasus40 ,a ,german commentator long since suggested that it was not the name of a brother heretic or follower of ,marcus1 but a corruption of the words ,qol-,arba1 or the 8,voice of the ,four10 and this seems now generally accepted4 ,as most if not all of ,marcus' pretended revelations are said to have been dictated to him by an apparition of the ,supreme ,tetrad1 he may well have called the book in which they were written and which seems to have been known to ,irenus1 by some such name4 ,footnote #bib3 ,it seems needless to point out that the whole of these chapters dealing with the real or supposed successors of ,valentinus is taken direct from ,irenus1 and that they have no relation to any other author4 ,sidenote3 p4 #ccc4 ,,book ,,vii ,,basilides1 ,,saturnilus1 ,,and ,,others #a4 ,these are the contents of the #gth 7,book7 of the ,refutation of ,all ,heresies4 #b4 ,what is the opinion of ,basilides1 and that he1 having been struck with the doctrines of ,aristotle1 constructed his heresy from them4 #c4 ,and what things ,satornilus1 who flourished at the same time as ,basilides1 says4 #d4 ,how ,menander set himself to declare that the world came into being by angels4 #e4 ,what was the madness of ,marcion1 and that his doctrine is neither new nor 7taken7 from the ,holy ,scriptures1 but comes from ,empedocles4 #f4 ,how ,carpocrates talks foolishness1 and thinks existing things to have been produced by angels4 #g4 ,that ,cerinthus in no way framed his opinion from ,scripture1 but out of the teachings of the ,egyptians4 ,sidenote3 p4 #ccd4 #h4 ,what are the ,ebionites' opinions1 and that they prefer to cleave to the ,jewish customs4 #i4 ,how ,theodotus also erred1 having borrowed some things from the ,ebionites but others from the ,gnostics4 #aj4 ,and what was taught by ,cerdo1 who both declared things 7taken7 from ,empedocles and wickedly put forward ,marcion4 #aa4 ,and how ,lucian1 becoming a disciple of ,marcion1 did not blush to blaspheme ,god4 #ab4 ,of whom ,apelles becoming a disciple1 did not teach the same things as 7the rest of7 the school1 but being moved by the doctrines of the physicists1 supposed an essence for the universe4 #a4 ,about ,basilides4#a ,sidenote3 p4 #cce4 #ac4 ,seeing that the doctrines of the heretics are like a sea lashed into waves by the force of the winds1 their hearers ought to sail through them in quest of the calm harbour4 ,for such a sea is both wild and hard to overpass1 as the ,sicilian 7sea7 is said to be1 wherein are fabled to be ,cyclops and ,charybdis and ,scylla and 444 the ,sirens' rock4#b ,which sea the ,greek poets make out that ,odysseus sailed through1 skilfully availing himself of the terror of those fierce beasts3 for their cruelty to those sailing among them was notorious4 ,but the ,sirens1 singing clearly and musically for the beguiling of those sailing past1 persuaded with their sweet voices those who listened to approach them4 ,and they say that ,odysseus1 hearing this1 stopped with wax his companions' ears1 but having had himself bound to the mast sailed without danger past the ,sirens while listening to their song4 ,which ,i advise those who meet with them to do1 and either having on account of weakness stopped their ears with wax to sail through the teachings of the heretics without listening to what1 like the shrill song of the ,sirens1 might easily persuade them to pleasure2 or else to bind themselves to the ,cross of ,christ1 hearkening faithfully 7to ,him7 and 7thus7 not to be harassed1 being persuaded 7only7 by ,him to whom they ,sidenote3 p4 #ccf4 are bound and standing upright4#c #ad4 ,since now we have set forth in the six ,books before this1 the 7opinions7 which have gone before1 it seems now that we should not keep silent about those of ,basilides which are those of ,aristotle the ,stagirite1 and not of ,christ4 ,but although the doctrines of ,aristotle have been before expounded1 we shall not shrink from now setting them forth in epitome1 so that the teacher by their closer comparison may readily perceive that the sophisms of ,basilides are those of ,aristotle4 #ae4 ,aristotle1 then1 divides being#d into three4 ,for one part of it is genus1 another1 as he says1 species1#e and another something undivided4#f ,but the atom is so called1 not because ,sidenote3 p4 #ccg4 of the smallness of its body1 but because by its nature it can in no way be cut4 ,but the genus is1 as it were1 a heap composed of many different seeds4 ,from which heap-resembling genus1 all the species of existent things are severed2#g and it is 7one7 genus which is sufficient for all things which have come into being4 ,in order that this may be clear1 ,i will point out an example whereby the whole theory of the ,peripatetic can be retraced4 #af4 ,let us say that there exists simply 8animal10#h not any particular animal4 ,this 8animal0 is neither ox1 nor horse1 nor man1 nor god1 nor anything else that can anyhow be apparent1 but simply 8animal40 ,from this 8animal0 the species of all animals have their substance4#i ,and the undifferentiated#aj 8animal0 is the substance of the animals who have been produced in species#aa but is yet none of them4 ,for an animal is man1 who takes his beginning ,sidenote3 p4 #cch4 from that 8animal10 and an animal is horse who does likewise4 ,the horse and ox and dog and each of the other animals takes its beginning from the simple 8animal0 which is none of them4 #ag4 ,but if that 8animal0 is not one of these1 7then7 the substance of the things which have been produced has1 according to ,aristotle1 come into being from the things which are not3 for the 8animal0 whence these have severally received it is not one 7of them74 ,but1 while being none 7of them71 it has become the one beginning of things which are4 ,but who it is who has sent down this beginning#ab of the things which have been produced later1 we shall see when we come to its proper place4 #ah4 ,since the threefold essence is1 as he says1 genus1 species and atom1 and we have granted#ac 8animal0 to be genus1 and man to be species already differentiated from the multitude of animals1 but at the same time commingled with them and not yet transformed into a species of substantial being1#ad--;,i1 when ,i give form to the man taken apart from the genus1 call him by the name of ,socrates ,sidenote3 p4 #cci4 or of ,diogenes or any one of the many names 7there are71 and when ,i 7thus7 restrict with a name the man who from genus has become species1 ,i call such being an individual4#ae ,for the genus is divided into species and the species into an atom2 but the atom when restricted by a name cannot by its nature be divided into anything else1 as we have divided each of the things aforesaid4 ,this ,aristotle calls essence in its first1 chief1 and strictest sense1 nor is it said of any subject nor as existing in any subject4#af ,but he speaks of the subject as if it were genus when he said 8animal0 of all the animals severally ranged under it1 such as an ox1 a horse1 and the rest1 describing them by a common name4 ,for it is true to say that man is an animal1 and a horse is an animal and an ox is an animal and all the rest4 ,this is subjective1 the one 7name7 being likewise capable of being said of many ,sidenote3 p4 #cdj4 and different species4#ag ,for neither a horse nor an ox differs from man qu animal2 for the definition of animal fits all the aforesaid animals alike4 ,for what is an animal8 ,if we define it1 a common definition will include all the animals4 ,for an animal is a living1#ah feeling being1 such as a man1 a horse and all the rest4 ,but1 8in the ,subject10 he says1 is that which exists in anything1 not as part of it1 but as being incapable of existing apart from that wherein it is1 7and is7 each#ai of the accidents of being4 ,the which is called ,quality because by it we say what certain things are1 as1 for instance1 white1 green1 black1 just1 unjust1 prudent and such like4 ,but none of these 7qualities7 can come into being by itself1 but must needs be in#bj something4 ,but1 if neither the 8animal10 which is the word ,i use for all living beings taken severally1 nor the 8accidents0 which are found to occur in all of them1 can come into being of themselves1 then from those things which do not exist1 the individual things#ba are developed and the triply-divided essence is not compounded#bb from other things4 ,hence ,being#bc so called in its first and chiefest and strictest sense1 ,sidenote3 p4 #cda4 exists according to ,aristotle from those things which do not exist4#bd #ai4 ,about ,being#be then enough has been said4 ,but ,being is called not only genus1 species and individual2 but also matter1 form and privation4 ,but there is no difference among these while the division stands4 ,and ,being being such as it is1 the ordering of the cosmos came about automatically in the same way4 ,the cosmos is according to ,aristotle divided into many and different parts2 and the part of the cosmos which exists from the earth as far as the moon is without providence or governance and has its rise only in its own nature4 ,but that which is beyond the moon1 is ordered with all order and providence and is 7so7 governed up to the surface of heaven4 ,but the 7same7 surface is a certain fifth essence renewed from all the elements of nature wherefrom the cosmos is made up1 and this is ,aristotle's 8,quintessence10 being as it were a hypercosmic essence4 ,and his system of philosophy is ,sidenote3 p4 #cdb4 divided so as to agree with the division of the cosmos4 ,for there is by him a treatise on physics called ,acroasis1 wherein he has treated of the doings of ,nature1 not of ,providence1 from the ,earth to the ,moon4 ,and there is also his ,metaphysics1 another special work thus entitled1 concerning the things which take place beyond the ,moon4 ,and there is also his work ,on the ,quintessence1 wherein he theologizes4#bf ,like this also is the division of the universals as they are defined by type in ,aristotle's philosophy4 ,but his work ,on the ,soul is puzzling2 for it would be impossible in three whole books to say what ,aristotle thinks about the soul4 ,for what he gives as the definition of the soul is easy to say2 but what is explained by the definition is hard to find4 ,for1 he says1 the soul is an entelechy of the physical organism4 ,what this is would need many words and great enquiry4 ,but the ,god who is the cause of all these fair beings ,sidenote3 p4 #cdc4 is one1 even to one speculating for a very long time1 more difficult to be known than is the soul4 ,yet the definition which ,aristotle gives of ,god1 is not hard to be known1 but impossible to be understood4 ,for ,he1 he says1 is a conception of conception which is altogether non-existent4 ,but the cosmos is according to ,aristotle imperishable and eternal2 for it contains nothing faulty and is governed by ,nature and ,providence4 ,and ,aristotle has not only put forth books on ,nature and the ,cosmos and ,providence and ,god1#bg but there is also a certain treatise by him on ethics which is called ,the ,ethical ,books wherein he builds up a good ethics for his hearers out of a poor one4 ,if1 then1 ,basilides be found not only potentially but in the very words and names to have transferred the doctrines of ,aristotle to our evangelical and soul-saving teaching1 what remains but by restoring these extraneous matters to their 7proper7 authors to prove to ,basilides' disciples that1 as they are heathenish1 ,christ will profit them nothing8 ,sidenote3 p4 #cdd4 #bj4 ,now ,basilides and ,isidore1 ,basilides' true son and disciple1 say that ,matthias recounted to them secret#bh discourses which he had heard from the ,saviour in private teaching4#bi ,we see then how plainly ,basilides together with ,isidore and their whole band belie not only ,matthias but also the ,saviour4 ,there was1 he says1 a time when ,nothing was1 not even the nothing of existing things1 but baldly and unreservedly and without any sophism1 nothing at all4 ,but when ,i say1 says he1 that this was1 ,i do not say that this existed1 but ,i speak thus to signify what ,i wish to indicate4 ,i say then that nothing at all existed4 ,for1 says he1 that which is named is plainly not ineffable2 for at any rate we call one thing ineffable1 but another not ineffable4 ,for truly that which is not even ineffable is not named ineffable1 but is1 he says1 above every name which is named4 ,for neither are there names enough for the cosmos1 he says1 so diverse is it1 but there is a lack of them4 ,nor do ,sidenote3 p4 #cde4 ,i undertake1 says he1 to find proper names for everything2 but one must silently understand in the mind not their names1 but the properties of the things named4 ,for identity of names has made confusion and error concerning things#cj among those who hear them4 ,and they who first made this appropriation and theft from the ,peripatetic lead astray the folly of those who herd with them4 ,for ,aristotle who was born many generations earlier than ,basilides1 was the first to set forth in the ,categories a system of homonyms which these men expound as their own and as a novelty derived from the secret discourses of ,matthias4 #ba4 ,when nothing existed1 neither matter1 nor essence1 nor the simple nor the compound1 nor that which is conceived by the mind nor that which cannot be so conceived1 nor that which is perceived by the senses#ca nor that which cannot be so perceived1 nor man1 nor angel1 nor ,god1 nor generally any of the things which are named or apprehended by sensation1 or of things#cb which can be ,sidenote3 p4 #cdf4 conceived by the mind but can be thus and even more minutely described by all3--7then7 the ,god-who-was-,not--whom ,aristotle calls ,concept of ,concept1 but 7,basilides7 ,him-who-is-,not1 without conception1 perception1 counsel1 choice1 passion or desire willed to create a cosmos4 ,but ,i say 7only7 for the sake of clearness1 says he1 that ,he willed4 ,i signify that he did this without will or conception or perception2 and the cosmos was not that which later became established in its expanse and diversity1#cc but a ,seed of a cosmos4 ,and the ,seed of the cosmos contained all things within itself1 as the grain of mustard 7seed7 collects into the smallest space and contains within itself all things at once3--the roots1 stem1 branches and the numberless leaves1 with the seeds begotten by the plant1 and often again those grown by many other plants4 ,thus the ,god-who-was-,not made the cosmos from things which were not1#cd casting ,sidenote3 p4 #cdg4 down and planting#ce a certain single seed containing within itself the whole seed-mass#cf of the cosmos4 ,but in order that ,i may make clearer what these 7men7 say1 it was even as an egg of some gorgeous and parti-coloured bird such as a peacock of some other yet more variegated and many-coloured1 contains within it1 though one1 many patterns#cg of multiform and many-coloured and diversely-constructed beings#ch--so1 says he1 the non-existent seed of the cosmos cast down by the ,god-who-was-,not contained 7a ,seed-mass7 at once multiform and 7the source7 of many beings4#ci #bb4 ,all things1 then1 which are to be described1 and those which not having yet been discovered must be left out of the account1 were destined to be fitted for the cosmos which was to come into being at the proper time by the help given to it by such and so great a ,god1 whose quality#dj the creature can neither conceive nor define4 ,and these things existed stored within the seed1 as1 in a new-born ,sidenote3 p4 #cdh4 child1 we see teeth and the power of fatherhood and brains accrue later2 and those things which belong to the man but do not at first exist1 evolve gradually out of the child4 ,for it would be impossible to say that any projection by the ,god-who-was-,not became something non-existent1--since ,basilides entirely shuns and has in horror the notion of substances of things begotten arising by way of projection4#da ,for what1 says he1 is the need of projection or of any substructure of matter in order that ,god may fashion a cosmos as the spider makes webs1 or mortal man takes brass or wood or some other portion of matter to work with874--,but ,he spoke1 says he1 and it came to pass2 and this is1 as these heretics say1 what ,moses spake3--8,let there be light and there was light40#db ,whence1 says he1 came the light8 ,from nothing4 ,for it is not written says he1 whence it came1 but only that it came forth from the word of the speaker4 ,for the speaker1 says he1 was not1 nor did that which was spoken formerly exist4 ,the seed of the cosmos1 he says1 came into being from non-existent things and this seed is the word which was spoken3 8,let there be light40 ,and this1 says he1 is the saying in the ,gospels3 8,this is ,sidenote3 p4 #cdi4 the true light which lighteneth every man who cometh into the world40#dc ,it takes its beginnings#dd from that seed and gives light4 ,this is the seed which contains within itself all the ,seed-,mass which ,aristotle says is the genus divided into boundless species1 since we divide from the non-existent animal ox1 horse and man4 ,further1 of the underlying cosmic seed1 they say1 8whatever ,i may say came into being after this1 seek not to know whence it came40 ,for it contained all seeds stored and shut up within itself1 as it were things which were not1 but which were foreordained to exist by the ,god-who-was-,not4 ,let us see then what they say came into being in the first1 second or third place from the cosmic seed4 ,there existed 7,basilides7 says within the seed itself1 a ,sonhood1 threefold throughout1 of the same essence#de with the ,god-who-was-,not and begotten of the things that were not4 ,of this triple divided ,sonhood1 one part was subtle1 7one coarse7 and one wanting purification4 ,now the subtle 7part7 ,sidenote3 p4 #cej4 straightway and as it became the first emission of the seed by the ,one-who-was-,not1 escaped and ascended and went on high from below with the speed described by the poet-- 8like wing or thought10#df and came1 he says1 before the ,one-who-was-,not4 ,for towards him every nature strains on account of his exceeding beauty and bloom1#dg but each differently4 ,but the coarser part still remaining in the seed1 although resembling the other1#dh could not go on high1 for it lacked the fineness of division which the ascending ,sonhood had of itself1 and was 7therefore7 left behind4 ,then the coarser ,sonhood wings itself with some such wing as that wherewith ,plato1 ,aristotle's teacher1 equips the soul in the ,phaedrus1#di and ,basilides calls the same not a wing but ,holy ,spirit1 clothed wherewith the ,sonhood both gives and receives benefit4 ,it gives it because a bird's wing taken by itself and severed from the bird would neither become uplifted nor high in ,sidenote3 p4 #cea4 air1 nor would the bird be uplifted and high in air if deprived of the wing4 ,this then is the relation which the ,sonhood bears to the ,spirit and the ,spirit to the ,sonhood4 ,for the ,sonhood borne aloft by the ,spirit as by a wing bears aloft the wing1 7that is the ,spirit7 and draws nigh to the subtler ,sonhood and to the ,god-who-was-,not and fashions all things from the non-existent4 ,but the ,spirit cannot abide with the ,sonhood for it is not of the same essence1#ej nor has it the same nature as the ,sonhood4 ,but just as dry and pure air is naturally fatal to fishes1 so naturally to the ,holy ,spirit was that place1 more ineffable than the ineffable ones and higher than all names1 which is the seat at once of the ,god-who-was-,not and of the first ,sonhood4 ,therefore the ,sonhood left the ,spirit near that blessed place which cannot be conceived nor characterized#ea by any speech1 yet not altogether alone nor completely severed from the ,sonhood4 ,for just as when a sweet perfume is poured into a jar1 even if the jar is carefully emptied a certain fragrance of the perfume still remains and is left behind1 and although ,sidenote3 p4 #ceb4 the perfume be removed from the jar1 the jar retains the fragrance1 but not the perfume--so the ,holy ,spirit remained bereft of and severed from the ,sonhood4 ,and this is the saying3 8,as the perfume on ,aaron's head ran down to his beard40#eb ,this is the savour carried down by the ,holy ,spirit from on high into the ,formlessness#ec and ,space of this world of ours1 whence the ,sonhood first went on high as on the wings of an eagle and borne on his loins4 ,for all things1 he says1 strain upward from below1 from the worse to the better4 ,but there is thus nothing of those things which are among the better which is immovable1 so that it cannot come below4 ,but the third ,sonhood1 he says1 which is in need of purification1 remains in the great heap of the ,seed-mass giving and receiving benefits4 ,and in what manner it does this1 we shall see later in the fitting place4#ed ,sidenote3 p4 #cec4 #bc4 ,now when the first and second ascensions of the ,sonhood#ee had come to pass1 and the ,holy ,spirit remained by itself in the way described1 being set midway between the hypercosmic firmaments and the cosmos--for ,basilides divides the things that are into two first made and primary divisions1 one of which is called by him an ordered world1#ef and the other hypercosmic things--and between these two he places the ,boundary ,spirit1#eg which same is at once ,holy and holds abiding in it the savour of the ,sonhood1 it being the firmament which is above the heaven4#eh ,when these ascensions had taken place1 there escaped from and was engendered from the cosmical seed and the ,seed-mass1 the ,great ,ruler1 the head of the cosmos1 a certain beauty and greatness and power which cannot be spoken4#ei ,for he is1 says ,basilides1 more ineffable than the ineffable ones1 mightier than the mighty1 and better than all the fair ones you can describe4 ,he1 when engendered1 burst through1 soared aloft1 and was borne right up on high as far as the firmament1 but stayed there thinking that the firmament was the end of all ascension ,sidenote3 p4 #ced4 and uplifting and not imagining that there was anything at all beyond this4 ,and he became wiser1 mightier1 more eminent1 and more luminous and everything which you can describe as excelling in beauty all the other cosmic things which lay before him1 save only the ,sonhood left behind in the ,seed-mass4 ,for he knew not that this ,sonhood was wiser and mightier and better than he4 ,therefore he deemed himself ,lord and ,king#fj and wise architect1 and set about the creation in detail#fa of the ordered world4 ,and in the first place he did not think it meet for him to be alone1 but created for himself and engendered from the things which lay below him a ,son much better and wiser than himself4 ,for all this the ,god-who-was-,not had foreordained when he let fall the ,seed-mass4 ,when1 therefore1 the ,great ,ruler beheld his ,son1 he wondered1 and was filled with love and astounded3 for so splendid did the beauty of the son appear to the ,great ,ruler4 ,and the ,ruler seated him at his right hand4 ,this is what is called by ,basilides the ,ogdoad where sits the ,great ,ruler4 ,then the ,great ,wise ,demiurge fashioned the whole of the ,sidenote3 p4 #cee4 heavenly1 that is1 the aethereal creation4 ,but the ,son begotten by him set it working and established it1 being much wiser than the ,demiurge himself4#fb #bd4 ,this creation is according to ,aristotle1 the 8entelechy0#fc of the organic natural body1 the soul activating the body1 without which the body can effect nothing1 a something greater and more manifest and wiser than the body4 ,the theory therefore which ,aristotle first taught regarding the soul and the body1 ,basilides explained as referring to the ,great ,ruler and his so-called son4 ,for the ,ruler according to ,basilides begat a son2 and ,aristotle says that the soul is an entelechy1 the work and result#fd of the organic natural body4 ,as1 then1 the entelechy controls the body1 so the son1 according to ,basilides1 controls the more ineffable ,god of the ,ineffables4 ,all things soever then which are in the aether up to the ,moon are foreseen and controlled by the majesty#fe of the ,great ,ruler2 for here i4e4 at the ,moon the air is divided from the aether4 ,now when all aethereal things had been set in order1 yet ,sidenote3 p4 #cef4 another ,ruler ascends from the ,seed-,mass1 greater than all the things which are below him1 save only the ,sonhood which is left behind1 but much inferior to the first ,ruler4 ,and this one is called by them 8able to be named40#ff ,and his place is called ,hebdomad1 and he is the controller and ,demiurge of all things lying below him1 and he has created to himself from the ,seed-,mass a ,son who is more foreseeing and wiser than he in the same way as has been said about the first ,ruler4 ,and in this space1#fg he says1 are the heap and the ,seed-,mass1 and events naturally happen as they were 7ordained7 to be produced in advance by ,him who has calculated that which will come to pass and when and what and how it will be4#fh ,and of these there is no leader nor guardian nor demiurge4 ,for that calculation which the ,non-,existent ,one made when he created them suffices for them4 #be4 ,when1 then1 according to them1 the whole cosmos and the hypercosmic things were completed1 and nothing ,sidenote3 p4 #ceg4 was lacking1 there still remained in the ,seed-,mass the third ,sonhood which had been left behind to give and receive benefits in the ,seed4 ,and the ,sonhood left behind had to be revealed and again established on high above the ,boundary ,spirit in the presence of the subtler ,sonhood and the one that resembles it and the ,non-,existent ,one1 as1 says he1 it is written1 8,all creation groans and is in travail in expectation of the revelation of the sons of ,god40#fi ,we spiritual men1 he say1 left here below for the arrangement and perfect formation and rectification and completion of the souls which by nature have to remain in this ,middle ,space1 are the 8sons of ,god40 8,now from ,adam to ,moses sin reigned0#gj as it is written4 ,for the ,great ,ruler reigned who held sway up to the firmament1 thinking that he alone was ,god1 and that there was nothing higher than he4 ,for all things were kept hidden in silence4 ,this1 says he1 is the mystery which was not known to the earlier generations2 but in those times the ,king and ,lord1 as it seemed to him1 of the universals was ,sidenote3 p4 #ceh4 the ,great ,ruler1 the ,ogdoad4 ,yet of this ,middle ,space the ,hebdomad was ,king and ,lord1 and the ,ogdoad is ineffable but the ,hebdomad may be named4 ,this ,ruler of the ,hebdomad1 says he1 it was who spoke to ,moses1 saying1 8,i am the ,god of ,abraham and ,isaac and ,jacob and the name of ,god was not made known to them30#ga for thus they will have it to have been written--that is to say the name of the ,ineffable ,ogdoad1 ,ruler1 ,god4 ,all the prophets therefore who were before the ,saviour1 spoke from that place4#gb ,when then1 he says1 the sons of ,god had to be revealed to us1 about whom1 he says1 creation groaned and travailed in expectation of the revelation1 the ,gospel came into the cosmos and passed through every ,dominion#gc and ,authority and ,lordship and every name which is named4 ,and it came indeed1 although nothing descended from on high1 nor did the ,blessed ,sonhood come forth from that ,incomprehensible and ,blessed ,god-who-was-,not4 ,but as the ,indian naphtha1 when only kindled from afar off1 takes fire1 so from the ,formlessness of the heap below do ,sidenote3 p4 #cei4 the powers of the ,sonhood extend upward4 ,for as if he were something of naphtha1 the son of the ,great ,ruler of the ,ogdoad catches and receives the concepts from the ,blessed ,sonhood which is beyond the ,holy ,spirit4 ,for the ,power in the midst of the ,holy ,spirit in the ,boundary of the ,sonhood distributes the rushing and flowing concepts to the ,son of the ,great ,ruler4#gd #bf4 ,therefore the ,gospel came first from the ,sonhood1 he says to the ,ruler1 through his ,son who sits beside him1 and the ,ruler learned that he was not the ,god of the universals1 but was a generated being and had above him the outstretched ,treasure-house of the ,ineffable and ,unnameable ,god-who-was-,not and of the ,sonhood4#ge ,and he was astounded and terrified when he perceived in what ignorance he had been1 and this1 says ,basilides is the saying3 8,the fear of the ,lord is the beginning of wisdom40#gf ,for he began to be wise when instructed by the ,christ seated beside him1 and learned what was the ,non-,existent ,one1 what the ,sonhood1 what the ,holy ,spirit1 and what was the constitution#gg of the universals and ,sidenote3 p4 #cfj4 how these will be restored4#gh ,this is the wisdom spoken of in mystery1 as to which1 says he1 the ,scripture declares3 8,not in the words taught by human wisdom1 but in the teachings of the ,spirit40#gi ,then1 says he1 the ,ruler when he had been instructed and made to fear1 confessed thoroughly the sin he had committed in magnifying himself4 ,this1 says he1 is the saying3 8,i acknowledge my sin and ,i know my transgression2 upon this ,i will make full confession for ever40#hj ,now when the ,great ,ruler had been instructed1 and every creature of the ,ogdoad had been taught and had learned1 and the mystery had been made known to those above the heavens1 it was still necessary that the ,gospel should come to the ,hebdomad also1 so that the ,ruler of the ,hebdomad might be instructed in like manner and be evangelized4#ha ,the ,son of the ,great ,ruler therefore enlightened the ,son of the ,ruler of the ,hebdomad1 having caught the light which he had from the ,sonhood on high1 and the ,son of the ,ruler of the ,hebdomad was enlightened1 and the ,gospel was announced to the ,ruler of the ,hebdomad1 and he in like manner as has been said was both terrified and made confession4 ,when then all things in the ,sidenote3 p4 #cfa4 ,hebdomad had been enlightened1 and the ,gospel had been announced to them--for according to them1 the creatures belonging to these spaces are boundless and are ,dominions and ,powers and ,authorities1 concerning whom they have a very long story told by many authors4 ,and they imagine that there are there #cfe heavens1 and ,habrasax is their ,great ,ruler1 because his name comprises the cipher #cfe1 wherefore the year consists of that number of days#hb--;but when1 says he1 these things had come to pass1 it was still necessary that our ,formlessness should be enlightened and that the mystery unknown to the earlier generations should be revealed to the ,sonhood left behind in the ,formlessness as if he were an abortion4 ,as1 says he1 it is written3 8,by revelation was made known to me the mystery20#hc and again1 8,i heard unspeakable words which it is not lawful for man to utter40#hd ,thus the light came down from the ,sidenote3 p4 #cfb4 ,hebdomad1 which had come down from the ,ogdoad on high to the ,son of the ,hebdomad1 upon ,jesus the son of ,mary1 and ,he1 having caught it1 was enlightened by the light shining upon ,him4#he ,this1 says he1 is the saying3--8,the ,holy ,spirit shall come upon thee10 that is1 that which passed from the ,sonhood through the ,boundary ,spirit into the ,ogdoad and ,hebdomad down to ,mary1 8and the ,power of the ,highest shall overshadow thee10#hf that is the power of the unction#hg from the ,height of the ,demiurge on high unto the creation which is of the ,son4 ,but1 he says1 up till that time the cosmos was thus constituted1 until the time when the whole ,sonhood left behind in the ,formlessness to benefit souls and itself to receive benefits should be transformed and follow ,jesus1 and should go on high and come forth purified1 and should become most subtle as it might do by ascension like the ,first ,sonhood4 ,for it possesses all the power of attaching itself naturally to the light which shines downward from on high4 #bg4 ,when therefore1 he says1 every ,sonhood shall have come forth and shall be established above the ,boundary ,sidenote3 p4 #cfc4 ,spirit1 the creation shall then receive pity4 ,for up till now1 he says it wails and is tortured and awaits the revelation of the sons of ,god1 so that all the men of the ,sonhood shall ascend from this place4 ,when this shall have come to pass1 he says1 ,god shall bring upon the whole cosmos the ,great ,ignorance1 so that all things shall remain as they are by nature1 and none shall desire any of those things beyond its nature4 ,for all the souls of this space which possess a nature enabling them to remain immortal in this space alone1 will remain convinced that there is nothing different from nor better than this space4 ,nor will any tidings or knowledge of higher things abide in those below1 so that the lower souls shall not be tormented by yearning after the impossible1 as if a fish should desire to feed with the sheep on the hills4 ,for1 says he1 such a desire should it happen to them#hh would be their destruction4 ,therefore1 he says1 all things which remain in their own place are imperishable2 but perishable if they wish to overleap and rise above the limits of their nature4 ,thus the ,ruler of the ,hebdomad will know nothing of the things above him4 ,for the ,great ,sidenote3 p4 #cfd4 ,ignorance will lay hold of him1 so that grief and pain and sighing will stand off from him1 for he will neither desire anything impossible nor will he grieve4 ,and in like manner this ,ignorance will lay hold of the ,great ,ruler of the ,ogdoad1 and similarly all the creatures subject to him1 so that none of them shall grieve and mourn for anything outside his own nature4 ,and this shall be the ,restoration of all things established according to nature in the seed of the universals at the beginning1 but they shall be restored each in their proper season4 ,but to prove that everything has its proper season1 it is enough to mention the saying of the ,saviour3--8,mine hour is not yet come0#hi and the ,magi observing the star4 ,for1 says ,basilides ,he himself was foretold by the nativity#ij of the stars and of the return of the hours into the great heap4 ,this is according to them1 the spiritual inner man conceived in the natural man--which is the ,sonhood who leaves the soul1 not to die but to remain as it is by nature1 just as the first ,sonhood#ia ,sidenote3 p4 #cfe4 left the ,holy ,spirit which is the ,boundary in its appropriate place and then did on his own special soul4#ib ,in order that we may omit nothing of their doctrines1 ,i will set forth what they say also about 7a7 ,gospel4#ic ,gospel is according to them the knowledge of hypercosmic things1 as has been made plain1 which the ,great ,ruler#id did not understand4 ,when then there was manifested to him what are the ,holy ,spirit that is the ,boundary1 and the ,sonhood and the ,god-who-is-,not the cause of all these1 he rejoiced at the words and exulted1#ie and this according to them is the ,gospel4 ,but ,jesus according to them was born as we have before said4 ,and ,he having come into being by the ,birth before explained1 all those things likewise came to pass with regard to the ,saviour as it is written in the ,gospels4 ,and these things came to pass ,basilides says1 so that ,jesus might become the first-fruits of the sorting-out of the things of the ,confusion4#if ,for when the ,cosmos was divided into an ,ogdoad which is the head of the whole ordered world1 the head whereof is the ,great ,ruler1 and into a ,hebdomad which is the head of the ,hebdomad1 the ,sidenote3 p4 #cff4 ,demiurge of the things below him1 and into this space of ours1 which is the ,formlessness1 it was necessary that the things of the ,confusion should be sorted out by the discrimination of ,jesus4 ,that which was ,his bodily part#ig which was from the ,formlessness1 therefore suffered#ih and returned to the ,formlessness4 ,and that which was ,his psychic part which was from the ,hebdomad also returned to the ,hebdomad4 ,but that which was peculiar to the ,height of the ,great ,ruler ascended and remained with the ,great ,ruler4 ,and ,he bore aloft as far as the ,boundary ,spirit that which was from the ,boundary ,spirit and it remained with the ,boundary ,spirit4 ,but the third ,sonhood which had been left behind to give and receive benefits was purified by ,him1 and traversing all these places went on high to the ,blessed ,sonhood4#ii ,for this is the whole theory1#ajj as it were a ,confusion of the ,seed-,mass and the discrimination into classes and the ,restoration of the things confused into their proper places4 ,therefore ,jesus became the first-fruits of the discrimination1 and the ,passion came to pass for no other reason than this discrimination4#aja ,for in this manner1 he says1 all the ,sonhood left behind in the ,formlessness to ,sidenote3 p4 #cfg4 give and receive benefits separated into its components in the same way as the person of ,jesus was separated4 ,this is what ,basilides fables after having lingered in ,egypt1 and having learned from them of ,egypt such great wisdom1 he brought forth such fruits4#ajb #b4 ,satornilus4#ajc #bh4 ,and a certain ,satornilus who flourished at the same time as ,basilides1 but passed his life in ,antioch of ,syria1 taught the same things as ,menander4#ajd ,he says that one father exists unknown to all1 who made ,angels1 ,archangels1 ,powers and ,authorities4 ,and that from a certain seven angels the cosmos and all things therein came into being4 ,and that man was the creation of angels1 there having ,sidenote3 p4 #cfh4 appeared on high from the ,absolute ,one#aje a shining image which they could not detain1 says ,saturnilus1 because of its immediate return on high4 ,wherefore they exhorted one another1 saying3 8,let us make man according to image and resemblance40#ajf ,which1 he says1 having come to pass1 the image could not stand upright by reason of the lack of power among the angels1 but grovelled like a worm4 ,then the ,power on high having pity on it1 because it had come into being in his likeness1 sent forth a spark of life which raised up the man and made him live4#ajg ,therefore1 says he1 the spark of life returns at death to its own kindred and the rest of man's compound parts is resolved into its original elements4#ajh ,and he supposed the unknown ,father#aji to be unbegotten1 bodiless1 and formless4 ,but he says that ,he showed ,himself as a phantom in human shape1 and that the ,god of the ,jews is one of the angels4 ,and1 because the ,father wished to depose all the angels1 ,christ came for the putting-down of the ,god of the ,jews and for the salvation of those who believe on him2 and that these believers ,sidenote3 p4 #cfi4 have the spark of life within them4 ,for he says that two races of men were formed by the angels1 one bad and one good4 ,and that since the demons help the bad1 the ,saviour came for the destruction of the bad men and demons1 but for the salvation of the good4 ,and he says that to marry and beget children is from ,satan4 ,many of this man's adherents abstain from things that have had life1 through this pretended abstinence 7leading astray many74#aaj ,and they say that the ,prophecies were uttered1 some by the world-creators1 some by ,satan whom he supposes to be an angel who works against the world-creators and especially 7against7 the ,god of the ,jews4#aaa ,thus then ,satornilus4 #c4 ,concerning ,marcion4#aab ,sidenote3 p4 #cgj4 #bi4 ,marcion of ,pontus1 much madder than these1 passing over many opinions of the majority and pressing on to the more shameless1 supposed that there were two principles of the ,all1#aac one good and the other bad4 ,and he1 thinking that he was bringing in some new doctrine1 manufactured a school filled with folly and of ,cynic life1 being himself a lewd one4#aad ,he thought that the multitude would not notice that he chanced to be a disciple not of ,christ1 but of ,empedocles1 who was very much earlier1 and he laid down and taught that there were two causes of the ,all1 i4 e4 ,strife and ,love4#aae ,for what says ,empedocles on the conduct of the cosmos8 ,if we have said it before1#aaf yet ,i will not now keep silence1 if only for the sake of comparing ,sidenote3 p4 #cga4 the heresy of this plagiarist#aag with the source4 ,he says that all the elements of which the cosmos was compounded and consists are six1 to wit3--two material1 viz4 ,air and ,water2 two instruments1 whereby the material elements are arranged#aah and changed about1 viz4 ,fire and ,air2 and two which work with the instruments and fashion matter1 viz4 ,strife and ,love4 ,he says something like this3-- ,hear first the four roots of all things3 ,shining ,zeus and life-bearing ,here and ,adoneus4 ,and ,nestis who wets with tears the source of mortals4#aai ,zeus is fire and life-bearing ,here the earth which bears fruits for the support of life4 ,but ,adoneus is the air1 because while beholding all things through it1 it alone we do not see4 ,and ,nestis is water1 since it is the only vehicle of food1 and therefore the becoming cause of all growing things1#abj yet cannot nourish them by itself4 ,for if it could so give nourishment1 he says1 living things#aba could never die of hunger1 for there is always abundance of water in the cosmos4#abb ,whence he calls water ,nestis1 because it is a becoming cause of nourishment1 yet cannot itself nourish growing things4 ,these things then are1 to sum them up in outline1 those which comprise the foundation#abc of the cosmos i4 e4 water and ,earth from which all things come1 ,sidenote3 p4 #cgb4 ,fire and ,spirit#abd the tools and agents1 and ,strife and ,love which fashion all things with skill4 ,and ,love is a certain peace and even mindedness and natural affection1#abe which determines that the cosmos shall be perfect and complete2 but ,strife ever rends asunder that which is one and divides it and makes many things out of one4 ,therefore the cause of the whole creation is ,strife1 which cause he calls baneful1 that is deadly4#abf ,for it takes care that through every aeon1 its creation persists4 ,and ,strife the deadly is the ,demiurge and maker of all things which have come into being by birth2 but ,love1 of their leading-forth from the cosmos and transformation and return to unity4#abg ,concerning which1 ,empedocles says that there are two immortal and unbegotten things which have never yet had a source of existence4 ,he speaks1 however1 somehow like this3-- ,for it was aforetime and will be2 never1 ,i ween1 ,will the unquenchable aeon lack these two4#abh ,sidenote3 p4 #cgc4 ,but what are these two8 ,strife and ,love4 ,for they had no source of existence1 but pre-existed and ever were1 being through their unbegotten nature incorruptible4 ,but ,fire and ,water and ,earth and ,air die and again come to life4 ,for when the things which have come into being through ,strife die1 ,love takes them and leads them and adds and attaches them to the ,all1#abi so that the ,all may remain ,one1 being ever marshalled by ,love in one fashion and form4 ,yet when ,love creates the ,one from many things1 and arranges the things which have been scattered in the ,one1 ,strife again rends them away from the ,one1 and makes them into many1 that is1 ,fire1 ,water1 ,earth and ,air1 whence are produced animals and plants and whatever parts of the cosmos we perceive4 ,and concerning the form#acj of the cosmos as ordered by ,love1 he speaks somehow like this3-- ,for not from the back do two arms#aca spring ,sidenote3 p4 #cgd4 ,nor feet nor active knees1 nor hairy genitals4 ,but it was a sphere and everywhere alike4#acb ,such things does ,love1 and turns out the most beautiful form of the world as ,one from many2 but ,strife rends gradually from that ,one the principle of its arrangement1 and again makes it into many4 ,this is what ,empedocles says of his own birth3-- ,of whom ,i also am now a fugitive and an exile from the gods4#acc ,that is1 he calls the ,one divine1 and says that the unity formerly existing in the ,one was rent asunder by ,strife and came into being in these many things1 existing according to ,strife's ordering4 ,for1 says he1 ,strife is the furious and troublous and unresting ,demiurge of this cosmos1 whose ,sidenote3 p4 #cge4 fashioner ,empedocles calls it4 ,for this is the judgment and compulsion of the souls which ,strife rends away from the ,one and fashions and works up1 which process ,empedocles describes somehow like this3-- ,who having sinned swore falsely ,and demons are allotted long-drawn out life4#acd calling the long-lived souls 8demons0 because they are immortal and live through long ages4 ,for three myriad seasons they wandered from the blessed1#ace calling 8blessed0 those whom ,love has made from the many into the oneness of the intelligible#acf cosmos4 ,therefore1 says ,empedocles they wandered ,putting on in time all mortal forms#acg ,sidenote3 p4 #cgf4;,interchanging the hard ways of life4#ach ,he says that the transmigrations and transmutations of the souls into bodies are 8hard ways40 ,this is what he says3-- ,interchanging the hard ways of life4 ,for the souls pass from body to body being changed about and punished by ,strife and are not allowed to remain in the ,one1 but are punished in all punishments by ,strife4 ,this is what he says3-- ,for aetherial might drives souls seawards4 ,and sea spits them upon ,earth's surface2 and ,earth into the beams ,of the radiant ,sun1 and he casts them into the whirls of aether ,each takes them from the other1 but all hate them4#aci ,sidenote3 p4 #cgg4 ,this is the punishment wherewith the ,demiurge punishes1 just as a smith forging iron1 taking it from the fire1 dips it in water4 ,for ,fire is the aether1 whence the ,demiurge casts the souls into the ,sea2 and the ,earth is the ground4 ,whence he says1 from water to ,earth1 from ,earth to ,air4 ,this is what he says3-- into the beams ,of the radiant ,sun1 and he casts them into the whirls of aether ,each takes them from the other1 but all hate them4 ,therefore1 according to ,empedocles1 ,love gathers the hated and tortured and punished souls together into this world4 ,for ,love is good and has pity on their wailing and the disorder and wickedness created by furious ,strife4 ,and she hastens and toils to lead them forth quickly out of the world and to settle them in the ,one1 so that all things brought together by her may come to oneness4 ,it ,sidenote3 p4 #cgh4 is then by reason of this arrangement of this much-divided#adj world by deadly ,strife1 that ,empedocles exhorts his disciples to abstain from all things which have life4 ,for he says that the bodies of animals which are eaten are the dwellings of punished souls1 and he teaches those who hear such his words to refrain#ada from companying with women1 so that they may not cooperate and help in the deeds which ,strife effects1 ever undoing and rending asunder the work of ,love4 ,empedocles says that this is the greatest law of the government of the ,all1 speaking somehow thus3-- ,there is a thing of ,necessity1 an ancient decree of the gods4 ,eternal and sealed with broad oaths4#adb thus calling ,necessity the change by ,strife of the ,one into many and that by ,love of many into the ,one4 ,he says1 indeed1 that there are four mortal gods1 ,fire1 ,water1 ,earth and ,air2 and two immortal unbegotten and enemies one to the other for ever viz4 ,strife and ,love2 and that ,strife is ever unjust and grasping and rends asunder what belongs ,sidenote3 p4 #cgi4 to ,love and takes it to itself2 and that ,love is ever good and anxious for unity and calls back to herself and leads and makes one the things rent asunder from the ,all and tortured and punished in creation by the ,demiurge4 ,in some such way does ,empedocles philosophize for us on the genesis of the ,cosmos and its destruction and its constitution established from good and evil4 ,and he says that there is a certain conceivable#adc third power which may be conceived#add from these1 speaking somehow like this3-- ,for if having fixed these things with knowing mind#ade ,you behold them favourably with pure attention ,they all will be present with you throughout the age ,but many others will come forth from these4 ,for they will increase ,each into a habit as is the nature of each4#adf ,and if you desire such other things as are among men ,a myriad woes arise and dull the edge of care ,sidenote3 p4 #chj4 ,take heed lest they leave you suddenly as time rolls on4 ,yearning to join their own beloved race ,for know that all things have perception and an allotted share of mind4#adg #cj4 ,when therefore ,marcion or any of his dogs shall bay against the ,demiurge1 bringing forward arguments from the comparison of good and evil1 they should be told that neither the ,apostle ,paul nor ,mark of the maimed finger#adh reported these things4 ,for none of them is written in the ,gospel according to ,mark2 and ,marcion1 having stolen them from ,empedocles of ,agrigentum1 the son of ,meto1 thought until now to conceal the fact that he had taken the whole arrangement of his heresy from ,sicily1 after having transferred the actual words of ,empedocles to the ,gospel discourses4 ,for now1 ,o ,marcion1 since you have ,sidenote3 p4 #cha4 made antithesis#adi of good and evil1 ,i also to-day1 following up the teachings you have secretly borrowed#aej set them over against the originals4 ,thou sayest that the ,demiurge of the cosmos is wicked4#aea ,dost thou not then feel shame in teaching to the ,church the words of ,empedocles8 ,thou sayest that there is a good ,god who destroys the creations of the ,demiurge4 ,dost thou not then clearly preach as good news#aeb to thy hearers the good ,love of ,empedocles8 ,thou dost forbid marriage and the begetting of children and dost order thy hearers to abstain from the meats which ,god has created for the participation of the faithful and of those who know the truth1#aec having purposely forgotten that thou art teaching the purifications of ,empedocles4 ,for1 following him as you truly do throughout1 you teach your own disciples#aed to avoid meats1 lest they should eat some body covering a soul punished by the ,demiurge4 ,you dissolve marriages joined by ,god1 thus following the teachings of ,empedocles so that you may preserve the work of ,love undissevered4 ,for marriage according to ,empedocles dissevers the ,one and creates many as we have shown4#aee ,sidenote3 p4 #chb4 #ca4 ,the earliest and least altered#aef heresy of ,marcion1 comprising the mingling of good and evil1 has been shown by us to be that of ,empedocles4 ,but since in our own time1 a certain ,prepon the ,assyrian1#aeg a ,marcionite1 in a book addressed to ,bardesianes the ,armenian1 has undertaken discourses on this heresy1 ,i will not keep silence about this either4 ,considering that there is a third principle1 just and set between good and evil1 ,prepon also does not thus succeed in escaping the teaching of ,empedocles4 ,for ,empedocles says that the cosmos is governed by wicked ,strife1 and the other conceivable world by ,love1 while between the two opposed#aeh principles is a just ,logos1 by whom the things severed by ,strife are brought together and are attached by ,love to the ,one4 ,but this same just ,logos1 ,sidenote3 p4 #chc4 who fights on the side of ,love1 ,empedocles proclaims as a ,muse and invokes her to fight on his side1 speaking somehow thus3-- ,if for creatures of a day1 ,o deathless ,muse1 ,thou art pleased to relieve our cares by thought1 ,be propitious once more to my prayer1 ,calliope6 ,for ,i show forth a pious discourse of the blessed gods4#aei ,following this up1 ,marcion repudiates altogether our ,saviour's ,birth1 thinking it out of the question that a creature#afj of destructive ,strife should become the ,logos fighting on the side of ,love1 that is of the ,good4 ,but he said that without birth1 in the #aeth year of the reign of ,tiberius ,csar1 ,he came down from on high to teach in the synagogues1 being between evil and good4 ,for if ,he is ,sidenote3 p4 #chd4 a ,mediator1#afa he says1 ,he is freed from all nature of evil1 for evil1 as he says1 is the ,demiurge and all his works4 ,but ,he was freed also1 he says1 from the nature of good1 so that ,he might be a ,mediator1 as ,paul says1#afb which he himself confessed in the saying 8,why callest thou me good8 there is one ,good40 ,these then are ,marcion's doctrines1 whereby he has caused many to err by making use of the words of ,empedocles and transferring the philosophy stolen from that person to his own teaching4 ,thus he has compounded a godless heresy which ,i think has been sufficiently refuted by us4 ,nor do we think that we have omitted anything of those who1 having stolen opinions from the ,greeks1 insolently oppose the disciples of ,christ1 as if these last had become their teachers of these things4 ,but since it seems to us that the opinions of this ,marcion have been sufficiently exposed1#afc let us see what ,carpocrates says4 ,sidenote3 p4 #che4 #d4 ,carpocrates4#afd #cb4 ,carpocrates says that the cosmos and the things which are therein1 came into being by angels much below the unbegotten ,father1 but that ,jesus was begotten by ,joseph and was born like other men1 though more just than the rest4 ,and that ,his soul having been born strong and pure remembered what it had seen in the sphere of the unbegotten ,god2#afe and that therefore a power was sent down to it from that ,deity1 so that by its means it might escape from the world-making angels4 ,and that this soul#aff having passed through them all and having been freed from them went on high to the presence of the unbegotten ,father1 and so will the souls#afg go who cleave to similar things4 ,and they say that the soul of ,jesus1 although lawfully trained in ,jewish customs1 disdained them and therefore received the powers whereby ,he made of none effect#afh the passions attached to men for their punishment4 ,sidenote3 p4 #chf4 ,and that therefore the soul which like that of ,christ can disdain the world-making rulers1 receives in the same way power to do like things4 ,whence also they reach such a pitch of vanity as to say they are like unto ,jesus1 and even that they are mightier than man1 and some of them more excellent than ,his disciples1 such as ,peter and ,paul and the rest of the ,apostles1 and that they are in nothing behind ,jesus4 ,but that their souls having come from the ,transcendent ,authority#afi and therefore similarly disdaining the world-makers1 are worthy of the same power as ,he and will go to the same place4 ,but that if anyone should disdain more than ,he the things below1 he might become more excellent than ,he4 ,sidenote3 p4 #chg4 ,they practise1 then1 magic arts1 and incantations and use philtres and love-feasts1 and familiar spirits and dream-senders and other evil works1 thinking that they already have authority to lord it over the rulers and makers of this world1 nay even over all created in it4 ,who have themselves been sent forth by ,satan for the dishonour#agj of the divine name of the ,church before the ,gentiles1 so that men hearing in one way or another of their doctrines and thinking that we are all even as they1 may turn away their ears from the preaching of the ,truth1 or beholding their deeds1 may speak evil of us all4 ,and they consider that their souls will change their bodies until they have fulfilled all their transgressions2 but that when nothing is left undone1 they will be set free to depart to the presence of the ,god who is above the world-making angels1 and that thus all souls will be saved4 ,but if any anticipating matters should combine all transgressions ,sidenote3 p4 #chh4 in one advent1#aga they will no longer change their bodies1 but as having paid all penalties at once1 will be freed from further birth in a body4 ,some of them also brand their disciples in the back part of the lobe of the right ear4 ,and they make #agb images of ,christ saying that they were made in the time of ,pilate4#agc #e4 ,cerinthus4#agd #cc4 ,but a certain ,cerinthus1 having been trained in the schooling of the ,egyptians1 said that the cosmos did not come into being by the ,first ,god1 but by a certain ,power derived from the ,authority set over the universals1 which is yet ignorant of the ,god who is over all4 ,and he supposed ,jesus not to have been begotten from a virgin1 but to have been born the son of ,joseph and ,mary like all other men1 ,sidenote3 p4 #chi4 and to have been more wise and just than they4 ,and that1 at the ,baptism1 the ,christ in the form of a dove descended upon ,him from the ,absolute ,power#age which is over the universals4 ,and that then ,he announced#agf the unknown ,father and perfected ,his own powers2 but that in the end the ,christ stood away from ,jesus1 and ,jesus suffered and rose again2#agg but that the ,christ being spiritual remained impassible4 #f4 ,ebioni4#agh #cd4 ,but the ,ebioni admit that the cosmos came into being by the ,god who is2 and concerning ,christ they invent#agi the same things as ,cerinthus and ,carpocrates4 ,they live according to ,jewish customs1 thinking that they will be justified by the ,law and saying that ,jesus was justified in practising#ahj the ,law4 ,wherefore ,he was named by ,god ,christ and ,jesus1 since none of them has fulfilled ,sidenote3 p4 #cij4 the ,law4 ,for if any other had practised the commandments which are in the ,law1 he would be the ,christ4 ,and they say it is possible for them if they do likewise to become ,christs2 and that ,he was a man like unto all men4 #g4 ,theodotus the ,byzantian4#aha #ce4 ,but a certain ,byzantine named ,theodotus brought in a new heresy1 asserting things about the beginning of the ,all which partly agree with the account of the ,true ,church1 since he admits that all things came into being by ,god4 ,but having taken#ahb his idea of ,christ from the school of the ,gnostics and from ,cerinthus and ,ebion1#ahc he considers ,he appeared in some such fashion as this3--,jesus was a man begotten from a virgin according to the ,father's will1 living the common life of all men4 ,and having become most pious1#ahd ,he at length on ,his baptism in ,jordan received the ,christ from on high1 who descended in the ,sidenote3 p4 #cia4 form of a dove4 ,wherefore the powers within ,him did not become active1 until the ,spirit which came down was manifested in ,him1 which ,spirit declared ,him to be the ,christ4 ,but some will have it that ,he did not become ,god on the descent of the ,spirit2 and others that this took place on ,his resurrection from the dead4 #h4 ,another ,theodotus4 #cf4 ,but while different enquiries were taking place among them#ahe a certain man who was also called ,theodotus1 a money-changer by trade1 undertook to say that a certain ,melchizedek was the greatest power1 and that he was greater than ,christ4 ,after the image of whom they allege that ,christ happened to come4 ,and they like the ,theodotians before mentioned say that ,jesus was a man1 and in the same words declare that the ,christ descended upon ,him4 ,sidenote3 p4 #cib4 ,but the opinions#ahf of ,gnostics are varied1 and we do not deem it worth while to recount in detail their foolish doctrines1 composed of much absurdity and charged with blasphemy1 the most respectable of which those ,greeks who philosophized on the ,divine have refuted4 ,but one cause of the great conspiracy of these wicked ones was ,nicolaus1 one of the seven appointed to the diaconate by the ,apostles4#ahg ,he1 having fallen away from the right doctrine1 taught that it was indifferent how men lived and ate3 whose disciples having waxed insolent1 the ,holy ,spirit exposed in the ,apocalypse as fornicators and eaters of things offered to idols4#ahh #i4 ,cerdo and ,lucian4#ahi #cg4 ,but a certain ,cerdo taking in like manner his starting-point from these heretics and from ,simon1 says that the ,sidenote3 p4 #cic4 ,god announced by ,moses and the ,prophets was not the ,father of ,jesus ,christ4 ,for that this ,god was known1 but the ,father of the ,christ unknowable2 and that the first-named was only just1 but the other1 good4 ,the doctrine of this ,cerdo ,marcion confirmed when he took in hand the ,antitheses#aij and everything which seemed to him to speak against the ,demiurge of all things4 ,and so did ,lucian his disciple4 #aj4 ,apelles4#aia #ch4 ,now ,apelles who sprang from among these men1 says thus3--,there is a certain good ,god as ,marcion supposed2 but he who created all things is only just2 and there is a third ,god who spoke to ,moses1 and yet a fourth1 a cause of evil4 ,and he names these angels and speaks ill of the ,law and the ,prophets1 deeming the ,scriptures of human authorship and false4 ,and he picks out of the ,gospels and ,epistles the things favourable to him4 ,yet he clings to the discourses of a certain ,philumena as the manifestations#aib ,sidenote3 p4 #cid4 of a prophetess4 ,and he says that the ,christ came down from the powers on high1 i4 e4 from the ,good ,one and was the son of that ,one1 and was not begotten from a virgin1 nor did ,he appear bodiless2#aic but that taking parts from every substance#aid of the ,all1 ,he made a body1 that is from hot and cold and wet and dry4 ,and that in this body ,he lived unnoticed by the cosmic authorities during the time that ,he spent in the cosmos4 ,and moreover that having been crucified#aie by the ,jews ,he died1 and after three days rose again and appeared to the disciples showing the marks of the nails and the wound in his side1 and thereby convinced them that ,he existed and was not a phantom but was incarnate4 ,the flesh ,apelles says1 which ,he showed1 ,he gave back to the earth whence was its substance1 and ,he desired nothing of others1 but merely used the flesh for a season4 ,he gave back to each its own1 having loosed again the bond of the body1 i4 e4 the hot to the hot1 the cold to the cold1 the wet to the wet and the dry to the dry1#aif and thus passed to the presence of the good ,father1 leaving the seed of life to the world to those who believe through the disciples4#aig ,sidenote3 p4 #cie4 #ci4 ,it seems to us that we have set forth sufficiently these things also4 ,but since we have decided to leave unrefuted no doctrines taught by any heretic1 let us see what has been excogitated by the ,docetae4 ,,footnotes ,footnote #a3 ,of the ,basilides with whose doctrines this book opens1 little is known4 ,while some would on slender grounds make him a ,syrian1 there is no doubt that he taught in ,egypt and especially in ,alexandria1 where he seems to have steeped himself in ,greek philosophy4 ,this must have been during the reign of ,hadrian and some time before the appearance of the far greater heresiarch ,valentinus4 ,if we could believe the testimony of ,epiphanius1 ,basilides was a fellow-disciple with ,satornilus1 to be presently mentioned1 of ,menander1 the immediate successor of ,simon ,magus2 and1 according to the more trustworthy witness of ,clement of ,alexandria 7,strom41 ,,vii1 #ag71 he himself claimed to be the disciple of ,glaucias1 8the interpreter0 of ,st4 ,peter4 ,he had a son ,isidore who shared his teaching1 and he wrote a treatise in twenty-four books on the ,gospels which he called ,exegetica4 ,the sect that he founded1 although never popular1 lingered for some time in ,egypt2 but there is much probability in ,matter's conjecture 7,hist4 crit4 du ,gnost41 #bnd ed41 ,,iii1 #cf71 that most of his followers became the hearers of ,valentinus4 ,our author's account of ,basilides' doctrine at first sight differs so widely from that given by ,irenus and his copyists that it was for long supposed that the two accounts were irreconcilable4 ,the late ,prof4 ,hort1 however1 in his lucid article on the subject in the ,dictionary of ,christian ,biography showed with much skill that this was not so1 and that the ,basilidian doctrine contained in our text is in all probability that of the ,exegetica itself1 while the teaching attributed to ,basilides by ,irenus and others was the same doctrine largely corrupted by the inconsistent and incoherent superstitions which invariably attach themselves to any faith propagated in secret4 ,the immediate source of ,basilides' own teaching cannot1 up to the present time1 be satisfactorily traced2 but1 although its coping-stone1 the non-existent ,deity1 shows some likeness to the ,buddhistic ideas which were at any rate known in the ,alexandria of his time 7,clem4 ,alex41 ,strom41 ,i1 #ae71 it is probable that among the relics of the ancient ,egyptian religion1 then almost extinct1 something of the same idea might have been found4 ,his obligation to the ,stoic philosophy is well brought out by ,hort2 and he was doubtless versed in the dialectical methods of ,aristotle1 which1 then as later1 formed the universal equipment of the student of philosophy4 ,hippolytus' theory that the ground-work of the ,basilidian edifice is a conscious or unconscious borrowing from ,aristotle derives no support from any ,aristotelian writings known to us4 ,unlike other ,gnostics1 ,basilides displays no animus towards the ,jews beyond reducing their ,deity to the ,ruler of the ,hebdomad1 or lowest spiritual world1 and he accepts as fully as possible the ,divinity of ,jesus and the authority of the ,new ,testament4 ,of the ,docetism attributed to him by ,irenus and others1 there is here no trace1 and the ,bishop of ,lyons' statement on this point can only be explained by supposing that he here confused ,basilides with some other heresiarch4 ,the distinctive features of ,basilides' teaching as disclosed in our text are1 however1 plain enough4 ,rejecting all idea of a pre-existing matter1 he derives everything from the ,supreme ,being1 whom he considers to be so unspeakably and inconceivably great that he will not even say of ,him that ,he exists4 ,he it is who from the first decreed not only the foundation of the universe but also the means and agency by which this is to be brought about4 ,nor do the apparent defects in its constitution involve in ,basilides' system any thwarting of the ,divine ,will by intermediate agents1 or any lapse from duty on their part4 ,all things subsequent to the ,supreme ,being are in effect ,his children1 and from the ,panspermia or ,seed-,mass originally let fall by ,him emerges the ,first ,sonhood1 or purest part of the ,sonhood1 which1 rising from the heap by its own lightness and tenuity1 springs upward into the presence of the ,first ,cause1 where it remains for the purpose of giving light when needed to the lower parts of creation4 ,this is quickly followed by the ,second ,sonhood 7or ,second ,part of the ,sonhood71 which1 emerging in like manner1 rises not from its own unaided power1 but with the assistance of the ,boundary ,spirit1 who must have its origin in the ,seed-,mass1 and who is left as the ,boundary between the visible and the invisible part of the universe when the ,second ,sonhood passes to the ,ogdoad or ,eighth ,heaven4 ,this ,eighth ,heaven is under the sway of the ,great ,ruler1 a functionary emitted by the ,seed-,mass for the purpose of governing this abode of perfection1 from which it may be inferred that the ,second ,sonhood like the ,first ultimately returns to the presence of the ,supreme ,being4 ,in his organization of this ,eighth ,heaven1 the ,great ,ruler is much helped by the ,son whom he calls forth from the ,seed-,mass1 who is expressly stated to be greater and wiser than his own ,father4 ,there remains in the ,seed-,mass two other world-creating powers4 ,the first of these is the maker of the ,seven ,heavens or ,hebdomad1 which can here hardly be the planets1 because they are expressly said to be sublunary4 ,he1 too1 produces from the ,seed-,mass a ,son greater and wiser than himself1 who again1 it may be supposed1 assists his father in the organization of this ,hebdomad4 ,what form this organization took we are not told1 although there is some talk of #cfe beings who are all 8,dominions and ,powers and ,authorities0 with a ruler called ,habrasax4 ,below this ,hebdomad1 however1 comes this world of ours called the 8,formlessness10 which has1 it is said1 8no leader nor guardian nor demiurge0 7i4e4 architect71 everything happening in it as decreed by the ,supreme ,being from the first4 ,yet this ,formlessness contains within it the ,third ,sonhood 7or third part of the ,sonhood7 whose mission is apparently to guide the souls of men to the place for which they are predestined1 which it does by imparting to them some of its own nature4 ,then1 when the time came for the ,coming of the ,saviour1 a light shining from the highest heavens was transmitted through the intermediate places to the ,son of the ,hebdomad and fell upon 8,jesus the son of ,mary10 and ,he after the ,passion ascended like the two first parts of the ,sonhood to the ,divine ,presence4 ,in due time the third part of the ,sonhood will1 it is said1 follow ,him4 ,when this happens1 the soul predestined to the ,seven ,heavens will pass thither1 those more enlightened will be admitted to the ,eighth ,heaven1 and those entitled to the most glorious destiny of all will probably ascend with the third part of the ,sonhood to the ,highest4 ,on the two inferior classes1 there will then fall the 8,great ,ignorance10 a merciful oblivion which will prevent them from remembering or otherwise being troubled in their beatitude by the knowledge of the still better things above them4 ,how the salvation of these souls is to be effected there is no indication in ,hippolytus1 and he leaves us in entire doubt as to whether ,basilides allowed any free-will to man in the matter4 ,it is probable that he taught the doctrine of transmigration as a means of purification from sins or faults committed in ignorance4 ,but it is several times asserted that he looked on suffering as a cleansing process for the soul1 and that he did not admit the existence of evil 7see ,hort's article on ,basilides in ,d4,c4,b41 ,i1 pp4 #bgd1 #bge for references74 ,about some of his teaching there was deliberate concealment 7ibid41 p4 #bgi71 and ,irenus 7,i1 xxiv4 #f71 tells us that his followers were taught to declare that while they were 8no longer ,jews0 they were 8not yet0 7or perhaps 8more than07 ,christians4 ,in this we may perhaps see the influence of the rubrics of the ,egyptian ,book of the ,dead1 and the beginning of that secret propagation of religion which was to find its ripest fruit in ,manichism4 ,for the rest1 although ,irenus 7,i1 xxiv4 #e7 tells us that ,basilides1 like ,simon1 ,valentinus1 and other ,gnostics1 taught that the body of ,jesus was a phantasm1 and even that ,simon of ,cyrene had been crucified in ,his stead1 there appears no trace of this in our text1 and it is possible that the ,bishop of ,lyons is here again confusing ,basilides' doctrines with those of his successors4 ,footnote #b3 1 8hill02 possibly a copyist's error for 1 8boundary0 or 8shore40 ,footnote #c3 ,this exordium was evidently intended to be spoken4 ,footnote #d3 1 ,cruice and others translate this by 8substance40 ,here it evidently means 8essence0 in the sense of 8being40 ,footnote #e3 1 i4e4 appearance that which is seen4 ,footnote #f3 1 8which cannot be cut or divided10 8atom40 ,footnote #g3 1 8receive cutting40 ,footnote #h3 4 ,see ,aristotle1 ,categor41 c4 #c4 ,the 8living creature0 of the ,a4 ,v4 would here make better sense2 but ,i keep the word 8animal0 in the text out of respect for my predecessors4 ,footnote #i3 1 literally substantia1 with no meaning as has of 8being40 ,see ,hatch1 ,hibbert ,lectures1 p4 #bge4 ,footnote #aj3 1 8abstract10 or 8non-specific08 ,footnote #aa3 4 ,footnote #ab3 ,the text has 4444 1 the words in brackets being rightly deleted1 as ,cruice notes4 ,footnote #ac3 1 8posited40 ,footnote #ad3 1 which shows the distinction made by the author between and 4 ,footnote #ae3 1 8undivided40 ,footnote #af3 ,the text is here corrupt and has to be restored from ,aristotle's1 the word ,i have translated 8essence0 being as before while subject is 4 ,cf4 ,aristotle ,cat41 c4 #e1 and ,metaphysica1 ,,iv1 c4 #h4 ,footnote #ag3 ,or 8of many animals although they differ in species40 ,footnote #ah3 1 8animated0 or 8ensouled40 ,footnote #ai3 sic4 ,one of the accidents would make better sense4 ,cf4 vol4 ,i1 p4 #ef supra4 ,footnote #bj3 i4e4 8inherent40 ,footnote #ba3 4 ,footnote #bb3 4 ,footnote #bc3 1 which here as elsewhere in the text may be translated 8essence40 8,being10 perhaps1 is better here as more familiar to the ,english reader4 ,footnote #bd3 ,these definitions of 8accident0 and the like are not to be found in the ,categories of ,aristotle as we have them in the work known as the ,organon1 nor in any other of his extant works4 ,but they correspond with those given in ,book ,,vi1 and are there attributed to ,pythagoras4 ,cf4 p4 #ba supra4 ,footnote #be3 throughout4 ,footnote #bf3 ,that is1 makes fables or myths about the gods4 ,footnote #bg3 ,macmahon remarks that these must be among ,aristotle's lost works4 ,this is doubtful4 ,footnote #bh3 4 ,is ,matthias a corruption of ,glaucias8 ,see n4 on p4 #ei supra4 ,footnote #bi3 ,basilides and his son must therefore have been contemporaries of the ,apostles4 ,even if we treat the word here as a copyist's interpolation1 it is evident that ,basilides must have been considerably anterior in time to ,valentinus4 ,footnote #cj3 1 8transactions40 ,footnote #ca3 ,the words in this sentence in square brackets are emendations in the text made by different editors4 ,footnote #cb3 1 as in last note but one4 ,footnote #cc3 4 ,footnote #cd3 ,basilides is thus the first ,gnostic to teach the doctrine of creation e nihilo4 ,footnote #ce3 4 ,cf4 the legend of ,cybele1 ,vol4 ,i1 p4 #aah1 n4 #a supra4 ,footnote #cf3 4 ,the word is found in the fragments of ,anaxagoras and ,democritus as well as in ,plato4 ,its use has been revived by ,darwin and ,weissmann4 ,footnote #cg3 4 ,footnote #ch3 4 ,nothing is here got by translating the word 8substances40 ,footnote #ci3 4 ,galen uses it as equivalent to 8very wealthy40 ,footnote #dj3 4 ,as in ,aristotle1 ,cate41 c4 #e4 ,footnote #da3 ,this with ,hippolytus' interpolated remark emphasizes the great difference between ,basilides' doctrine with its assertion of the creation e nihilo and the emanation theory of all other ,gnostics4 ,it does away with the necessity for a pre-existent matter4 ,footnote #db3 ,gen4 #a4 #c4 ,footnote #dc3 ,john #a4 #i4 ,this and 8,mine hour is not yet come0 are the only undoubted references to the ,fourth ,gospel made by ,basilides4 ,footnote #dd3 4 ,footnote #de3 4 ,the first occurrence1 so far as it can be traced1 of this too-famous word4 ,if ,i am right1 the interpretation of by 8substance0 came later4 ,the nature of the ,sonhood 71 ,lat41 filietas1 which ,i translate 8,sonhood0 by analogy with paternitas ,fatherhood7 is peculiar to ,basilides1 the idea being apparently that within the ,panspermia was concealed a germ which was more closely related to its ,divine ,parent than the rest4 ,the same idea mutatis mutandis reappears in ,weissmann's theory of the germ-plasm4 ,footnote #df3 ,homer1 ,odyssey1 ,,vii1 #cf4 ,footnote #dg3 ' 4 ,the longing of all nature for something higher is also mentioned in the ,book on the ,ophites 7,see ,book ,v1 ,vol4 ,i1 pp4 #abc1 #adj supra74 ,the phrase was evidently a favourite one with ,hippolytus1 and he therefore uses it in regard to several heresies1 as he has done with the magnet simile4 ,footnote #dh3 1 8being an imitative thing40 ,footnote #di3 ,plato1 ,phaedrus1 cc4 #ee1 #ef4 ,footnote #ej3 4 ,footnote #ea3 4 ,footnote #eb3 ,ps4 cxxxiii4 #b4 ,footnote #ec3 ' 4 ,the corresponds exactly to the ,chaos of the other ,gnostics1 as contrasted with the ,cosmos or ordered world which in this case is above it4 ,in it1 as we see later 7p4 #cef ,cr47 there is neither 8leader nor guardian nor demiurge10 and everything happens by predestination4 ,the we have already met with in the teaching of ,simon ,magus 7p4 #bfa ,cr474 ,although in classical ,greek it means an 8interval10 it is here evidently intended to signify something uncultivated1 or1 as we should say1 a 8waste40 ,footnote #ed3 ,it gives benefit by passing into the souls of certain chosen men and thus enabling them to obtain the highest beatitude4 ,it receives it by thus purifying itself and so working out in turn its own salvation4 ,footnote #ee3 ,he evidently regards the three persons of the ,sonhood as one being4 ,footnote #ef3 8,cosmos40 ,footnote #eg3 4 ,footnote #eh3 ,the likeness of this to the ,egyptian ,horus who was at once the sky-god and the ruler of the sublunary world1 whose earthly representative was the ,pharaoh1 is manifest4 ,so1 too1 is its connection with ,horos1 the ,limit1 of the ,pleroma in ,book ,,vi4 ,footnote #ei3 ,so in the ,pistis ,sophia the great ruler of the material world is only spoken of as the ,great ,propatr or ,forefather1 but his personal name is never mentioned4 ,the word here applied to this power is never used by later ,gnostics except in a bad sense4 ,footnote #fj3 autocrat or ruler having unlimited power4 ,footnote #fa3 ' 4 ,footnote #fb3 ,this idea of a ,power bringing into being a son greater than himself seems peculiar to ,basilides among ,gnostic teachers4 ,its origin may1 perhaps1 be sought among ,pagan religions like the ,greek worship of ,isis4 ,see ,forerunners1 ,i1 p4 #fc4 ,footnote #fc3 ,this or ,quintessence ,aristotle defines 7,metaphys41 ,x1 #i1 #b7 as actuality or the property of a thing in posse which lends to its motion or activity in esse4 ,footnote #fd3 4 ,the word is much used in astrology4 ,footnote #fe3 4 ,the word is post-classical and used in its modern sense as an epithet of the ,emperor in ,byzantine times4 ,cf4 ,,lxx1 ,jer4 xxxiii4 #i2 ,luke ix4 #dc2 ,acts xix4 #bg4 ,footnote #ff3 as opposed to 1 8ineffable40 ,footnote #fg3 ,that is to say1 our world4 ,footnote #fh3 4 ,the reading is very uncertain4 ,cf4 ,cruice1 p4 #cef nn4 #i1 #aj4 ,footnote #fi3 ,rom4 viii4 #bb4 ,footnote #gj3 ,rom4 v4 #ac1 #ad4 ,in the ,greek not as in the text1 but 1 8death40 ,footnote #ga3 ,cf4 ,exod4 vi4 #b1 #c4 ,basilides has twisted the last sentence1 8,by my name ,jehovah was ,i not known to them10 as ,hippolytus notes4 ,footnote #gb3 1 i4 e4 from the ,hebdomad4 ,cruice will have it from the ,ogdoad1 but is clearly wrong4 ,footnote #gc3 1 8,rule40 ,cf4 ,milton's 8,thrones1 ,dominations1 ,princedoms1 ,virtues1 ,powers40 ,footnote #gd3 ,the simile of the vapour of naphtha rising and catching fire from a light above it is apt4 ,as ,prof4 ,a4 ,s4 ,peake points out in his article on 8,basilides0 in ,hastings' ,dictionary of ,religion and ,ethics1 ,basilides throughout his system asserts in opposition to ,gnostics like ,valentinus that salvation comes from the uplifting of the lower powers rather than by the degradation of the higher4 ,footnote #ge3 ,there are many conjectural readings of this passage1 for which see ,cruice4 ,footnote #gf3 ,prov4 i4 #g4 ,so ,clem4 ,alex4 7,strom41 ,,ii1 #h1 #cf71 who clearly quotes this passage from ,basilides4 ,footnote #gg3 4 ,cf4 ,,lxx1 ,gen4 i4 #a4 ,footnote #gh3 4 ,this ,apocatastasis1 or return of the worlds to the ,deity from whom they came forth1 is a favourite source of speculation with all ,gnostics4 ,footnote #gi3 #a ,cor4 ii4 #ac4 ,footnote #hj3 ,a conflation of ,ps4 xxxii4 #e1 and ,ps4 li4 #c4 ,footnote #ha3 1 8have the good news announced to him08 ,footnote #hb3 ,it is the words in brackets which connect the system of the text with that attributed to ,basilides by ,irenus and ,epiphanius4 ,cf4 ,iren41 ,i1 xxiv4 #e1 pp4 #bjb1 #bjc1 and n4 #f1 ,h41 and ,epiph41 ,haer41 ,,xxiv4 ,footnote #hc3 ,eph4 iii4 #c1 #e4 ,footnote #hd3 #b ,cor4 xii4 #d4 ,footnote #he3 ,as at the ,baptism in ,jordan where1 according to the almost universal tradition1 the water was lighted up4 ,footnote #hf3 ,luke i4 #ce4 ,footnote #hg3 4 ,thus in ,cruice4 ,miller would read 1 and ,roeper 4 ,perhaps the correct reading is 1 according to the idea common to nearly all ,gnostics that the ,christos only came upon ,jesus at ,his ,baptism4 ,footnote #hh3 4 ,footnote #hi3 ,john iffi4 #e4 ,footnote #ij3 1 8configuration0 or 8geniture40 ,the proper word for a theme or horoscope4 ,footnote #ia3 ,it was the ,second and not the ,first ,sonhood who left the ,holy ,spirit at the ,boundary4 ,footnote #ib3 ,it is plain from this that ,basilides taught that the most spiritual part of man's soul was part of the ,sonhood and that it was separated from the rest at death4 ,this is confirmed by what is said later about what happened after the ,passion4 ,footnote #ic3 8good news08 ,the article is omitted in both these sentences4 ,footnote #id3 ,he of the ,ogdoad4 ,footnote #ie3 1 a kind of pun on 1 8glad tidings40 ,footnote #if3 4 ,so ,clem4 ,alex4 7,strom41 ,,ii41 #h1 #cf71 quoting from the 8followers of ,basilides10 says that the ,great ,ruler's fear became the 1 8the origin of the wisdom which discriminates40 ,footnote #ig3 4 ,footnote #ih3 ,this flatly contradicts the story attributed to ,basilides by ,irenus to the effect that ,simon of ,cyrene took ,his place on the ,cross4 ,it has long been thought likely that ,irenus was here confusing ,basilides with his contemporary ,saturninus4 ,footnote #ii3 ,so in the ,pistis ,sophia1 the incorporeal part of man is said to consist of four parts4 ,footnote #ajj3 4 ,footnote #aja3 4 ,footnote #ajb3 ,as has been said1 there appears no reason to doubt that ,hippolytus took his account of ,basilides' doctrines directly from the works of that heresiarch or of his son ,isidore4 ,the likeness of the quotations from ,basilides or 8those about ,basilides0 in ,clement of ,alexandria--a far more accurate and critical writer than ,hippolytus--to our text leave no doubt on this point1 and it is even probable that1 as ,hort thought1 most of ,hippolytus' information is gathered from ,basilides' ,exegetica4 ,his account of the universe and its creation is largely ,stoic1 as may be seen by a comparison of this chapter with that on the ,universe in ,prof4 ,e4 ,v4 ,arnold's excellent ,roman ,stoicism 7,cambridge1 #aiaa72 but he differs from all the ,pagan philosophy of his time by his view of matter which he makes neither pre-existent nor malignant4 ,in this1 and in the 8happy ending0 to his drama of the universe1 we may perhaps see the result of the ,golden ,age of the ,antonines1 and it is to this1 perhaps1 that he owed the influence that he1 without any great followers or successors1 had upon the future theology of orthodox and heretic alike4 ,many of his ideas1 and even a few of his very words1 appear in documents like the later parts of the ,pistis ,sophia1 and in certain ,manichan writings1 although the strict monotheism which distinguishes them is in sharp contrast with the dualism of his successors4 ,this begets a doubt whether these last were conscious borrowers of his opinion1 or whether both he and they took their doctrines from some common source of ,eastern tradition not now recognizable2 but on the whole1 the first-named hypothesis seems the more probable4 ,footnote #ajc3 4 ,so ,epiph41 ,haer4 ,,xxiii1 and ,theodoret1 ,haer4 ,fab41 ,i1 #c1 spell the name4 ,iren41 ,i1 #bb2 ,eusebius1 ,h4,e41 ,,iv1 #g1 and later writers spell it 4 ,all these accounts1 however1 together with that in our text1 are in effect copies of the chapter in ,iren41 which is the earliest in time that has remained to us4 ,salmon in ,d4,c4,b41 s4v4 8,saturninus10 thinks that this last is itself copied from ,justin ,martyr1 which is likely enough1 but remains without proof4 ,footnote #ajd3 ,epiphanius1 ,haer4 ,,xxiii1 p4 #abd1 ,oehl4 adds to this that ,saturninus and ,basilides were co-disciples1 which1 if true1 would connect their systems with ,menander's teacher1 ,simon ,magus4 ,nothing further is1 however1 known about ,saturnilus or ,saturninus or his heresy1 which ,epiphanius makes the third after ,christ1 nor is there any mention in any of the heresiologies of any writings by him4 ,his story of a ,first or ,pattern ,man made in the image of the ,supreme ,being is common1 as has been said1 to many of the early heresies1 and reappears in ,manichism4 ,it is probably to be referred to some tradition current in ,western ,asia4 ,see ,bousset's ,hauptprobleme der ,gnosis1 cap4 8,der ,urmensch40 ,footnote #aje3 1 8one who holds absolute rule40 ,summa potestas1 ,cr4 ,footnote #ajf3 ,cf4 ,gen4 i4 #bf4 ,footnote #ajg3 ,this story is also met with among the ,ophites4 ,see ,iren4 7,i1 xxx4 #e71 where life is given to the grovelling figure by ,jaldabaoth1 the chief of the seven powers4 ,epiphanius adds to it that the world-makers divided the cosmos among them by lot1 and that it was a spark of his own ,power that the 8,power on high0 sent down for the vivification of the ,first ,man1 8which spark1 he says1 they fancy to be the human soul40 ,footnote #ajh3 1 4 ,footnote #aji3 ,so ,miller4 ,theodoret has 1 8,saviour10 for ,father4 ,footnote #aaj3 ,words in 7 7 restored from ,epiphanius4 ,footnote #aaa3 ,no necessary mistake or confusion1 as has been thought4 ,the 8deposition0 might be merely that of an unsuccessful general1 as in ,manichism4 ,footnote #aab3 ,marcion of ,pontus was the heresiarch most dreaded by the ,ante-,nicene ,fathers1 and is said to have led away from the ,primitive ,church a greater number of adherents than any teacher of that age1 with the doubtful exception of ,valentinus4 ,he also differed from all other heretics of the time in setting up a ,church fully equipped with bishops1 priests1 and deacons over against the ,catholic1 and in seeing that his followers openly avowed their faith in times of persecution4 ,he rejected the ,old ,testament entirely1 and reduced the ,new to a shorter edition of the ,gospel of ,st4 ,luke and ten of the ,epistles of ,st4 ,paul4 ,this has led to his heresy receiving more attention than any other of its contemporaries at the hands of modern scholars1 especially in ,germany4 ,hence it is to be regretted that the chapter in our text which is devoted to him adds nothing to our knowledge of his history or tenets1 while its statement that ,marcion called the ,demiurge 7wicked7 shows either that ,hippolytus was ignorant of ,marcion's opinions1 or that he misread his authority4 ,the first is the more likely theory1 as his master ,irenus gives a more scanty account of ,marcion than of any other heretic1 while promising to write a special treatise against him4 ,this intention does not seem to have been carried out1 and it is probable that while the ,marcionite heresy flourished at an early date in the ,eastern provinces of the ,empire1 it had too slight a hold in the ,west to have given such writers as ,irenus and ,hippolytus much first-hand knowledge concerning it4 ,it is also noted that in the so-called 8epitome of heresies0 in ,book ,x1 ,hippolytus does not1 after his manner with the other heresies1 quote from this chapter4 ,footnote #aac3 4 ,this expression1 as has been many times said above1 means the universe without the ,void4 ,it does not therefore1 exclude the collateral existence of ,chaos or unformed matter4 ,footnote #aad3 ,this accusation of incontinence against ,marcion is disproved by ,tertullian1 de ,prscript1 c4 #cj4 ,cf4 ,forerunners1 ,,ii1 #bjf1 n4 #e4 ,footnote #aae3 1 ,cr41 8,amicitia10 ,macm41 8,friendship40 ,the stronger word ,love seems to express better ,hippolytus' meaning4 ,it is1 of course1 distinct from the or 8charity0 of the ,a4 ,v4 ,footnote #aaf3 ,he refers to the scanty account of ,empedocles' doctrines in ,book ,i1 q4v4 ,footnote #aag3 1 8word-stealer40 ,footnote #aah3 1 8set in order40 ,footnote #aai3 1 ll4 #ee-eg1 ,karsten2 #cc-ce1 ,stein4 ,cr4 translates these words humanam scaturiginem1 and ,macm41 8the mortal font40 ,it is difficult to assign any meaning to them in the absence of the context4 ,footnote #abj3 1 8things in course of nurture40 ,footnote #aba3 1 8animals40 ,footnote #abb3 ,he appears to ignore the desert1 or perhaps thinks this no part of the ordered world4 ,footnote #abc3 1 lit41 8substructure40 ,footnote #abd3 1 a manifest slip for as before4 ,footnote #abe3 1 as in the ,n4 ,t4 ,footnote #abf3 4 ,footnote #abg3 4 ,the ,codex has 4 ,that the meaning is as given above1 see p4 #cgc ,cr41 where we find 444 ,footnote #abh3 ll4 #aaj1 #aaa1 ,stein4 ,in p4 #bgd ,cr41 supra1 these lines are quoted as the opinions of 8the ,pythagoreans40 ,footnote #abi3 1 not 4 ,see n4 on ,i1 p4 #ce supra4 ,footnote #acj3 1 8species02 so ,cruice4 ,footnote #aca3 1 lit41 8branches40 ,footnote #acb3 ll4 #ajg1 #bje1 ,karsten4 ,footnote #acc3 l4 #g1 ,karsten2 #cha1 ,stein4 ,footnote #acd3 ll4 #d1 ,karsten2 #cgb1 #cgc1 ,stein4 ,footnote #ace3 l4 #e1 ,karsten2 #cgd1 ,stein4 ,footnote #acf3 1 8that which can be understood by the mind rather than by the senses40 ,footnote #acg3 1 8forms of mortals40 ,footnote #ach3 ll4 #f1 ,karsten2 #cge1 #cgf1 ,stein4 ,footnote #aci3 ll4 #ae-ai1 ,karsten2 #cgg-chj1 ,stein4 ,footnote #adj3 1 minutatim divisi1 ,cr4 ,footnote #ada3 1 8to be abstainers40 ,footnote #adb3 ll4 #a1 #b1 ,karsten2 #cfi1 #cgj1 ,stein4 ,footnote #adc3 1 as before4 ,footnote #add3 4 ,footnote #ade3 ,reading for 444 1 1 as in ,hom41 ,il41 ,i1 #fjh4 ,footnote #adf3 1 8the nature of each one08 ,footnote #adg3 ,cf4 ll4 #cac sqq41 ,karsten1 and #bbb sqq41 ,stein4 ,schneidewin has restored the very bad text in ,philologus1 ,,vi1 #aff4 ,but the lines are still obscure--even for ,empedocles4 ,they seem to hint at a hidden meaning1 to be got by study4 ,footnote #adh3 4 ,see ,journal of ,classical and ,sacred ,philology 7,cambridge71 ,march #ahee1 p4 #hg4 ,the story of ,st4 ,mark cutting off his thumb to make himself ineligible for the priesthood is quoted by ,cruice from ,st4 ,jerome4 ,footnote #adi3 1 8the setting over against40 ,footnote #aej3 4 ,cr4 and ,macm4 both translate1 8as you suppose them to be40 ,but ,marcion could have been in no doubt as to his own opinions4 ,footnote #aea3 ,marcion did not say that the ,demiurge1 whom he probably identified with the ,god of the ,jews1 was wicked4 ,on the contrary1 he said that he was just1 though harsh4 ,see ,forerunners1 ,,ii1 xi4 ,footnote #aeb3 4 ,footnote #aec3 ,cf4 #a ,tim4 iv4 #a-e1 as quoted in ,book ,,viii1 p4 #dbb ,cr4 ,footnote #aed3 ,reading for the of the text4 ,footnote #aee3 ,all this argument is a petitio principii of the most flagrant kind4 ,there is nothing in the quotations here given from ,empedocles to show that that philosopher made ,love and ,strife the two of the universe1 as ,empedocles associates with them the four 8elements0 of ,fire1 ,earth1 ,water and ,air1 and or ,fate seems1 according to his teaching1 to be superior to them all4 ,the quotations prove1 however1 that ,empedocles taught metempsychosis1 unless ,hippolytus is here confusing him with ,pythagoras4 ,marcion did not1 and the reason that he gave for abstinence from animal food is different from that attributed to ,empedocles4 ,the quotations themselves are much corrupted1 and ,hippolytus seems to have taken them from memory only1 as he is careful to say that these are 8something like this40 ,all of them appear in ,karsten's or ,stein's collections1 which were made before the discovery of our text1 and are1 therefore1 an argument against ,salmon's theory of forgery4 ,footnote #aef3 1 8purest40 ,footnote #aeg3 ,this ,prepon1 probably a ,syrian1 is mentioned by no other writer except ,theodoret1 who doubtless borrowed from our text4 ,the 8,bardesianes0 was probably the famous ,bardaisan or ,ibn ,daisan who taught at ,edessa and was a follower of ,valentinus4 ,it is noteworthy that the ,armenian author1 ,eznig of ,goghp1 gives a different account of ,marcion's teaching from any of the ,western heresiologists and makes him admit the independent existence of a third principle in the shape of malignant matter4 ,for this1 see ,forerunners1 ,,ii1 p4 #bag1 n4 #b4 ,footnote #aeh3 1 8differentiated08 ,footnote #aei3 ll4 #cch-cda1 ,stein4 ,schneidewin has restored the lines as far as is possible4 ,footnote #afj3 1 8that which has been moulded40 ,footnote #afa3 4 ,not intercessor1 but something placed between two others4 ,footnote #afb3 ,not ,st4 ,paul1 but ,luke xvii4 #ai4 ,footnote #afc3 ,there is no indication of the source from which ,hippolytus drew the material for this chapter4 ,it does not seem to have been the writings of ,irenus1 for his remarks in ,i1 xxv tell us even less about ,marcion than our text4 ,possibly ,hippolytus was here indebted to the work of ,justin ,martyr1 which seems to have been extant in the time of ,photius4 ,with the exception of the notice of ,prepon1 our text contains nothing that was not known otherwise4 ,footnote #afd3 ,this ,carpocrates1 whom ,epiphanius calls ,carpocras1 seems to have been another of 8the great ,gnostics of ,hadrian's time10 and to have been learned in the ,platonic philosophy4 ,he is mentioned by all the heresiologists1 but there is little that is distinctive about his tenets as they have come down to us1 and his followers were probably few4 ,they are accused by ,irenus1 from whose chapter on the subject ,hippolytus' account is condensed1 of a kind of ,antinomianism having its origin in the contention that all actions are indifferent4 ,footnote #afe3 4 ,footnote #aff3 can only apply to 4 ,the return of the ,power to the ,deity could not be supposed to affect other souls4 ,footnote #afg3 4 ,footnote #afh3 4 ,footnote #afi3 4 ,cruice points out that these words have slipped into the text from the margin4 ,irenus has ex eadem circumlatione devenientes1 8descending from the same sphere10 which is doubtless correct4 ,footnote #agj3 1 probably a play on 4 ,footnote #aga3 1 8in one appearance40 ,footnote #agb3 1 8mould or cast40 ,footnote #agc3 ,this chapter is in effect a condensation of ,irenus ,i1 xx1 which it follows closely4 ,hippolytus omits mention of the obscenities attributed to the sect which are hinted at by ,irenus and described fully by ,epiphanius4 ,irenus also mentions that they claimed to get their doctrine from the secret teaching of ,jesus to the ,apostles1 that one ,marcellina taught their heresy in ,rome under ,pope ,anicetus1 and that the images of ,christ were worshipped by them1 more ,gentilium1 along with those of ,pythagoras1 ,plato1 and ,aristotle4 ,epiphanius derives the heresy from ,simon ,magus4 ,it is suggested that the branding by which they knew each other was due to a 8baptism by fire40 ,footnote #agd3 ,this chapter also is practically identical with ,irenus ,i1 xxi1 which is extant in the ,latin version4 ,cerinthus was one of the earliest of the ,gnostics and tradition makes him contemporary with ,st4 ,john4 ,he was probably a member of the ,jewish-,alexandrian school of ,philo1 and ,epiphanius 7,haer4 ,,xxviii7 adds to ,irenus' account that he taught in ,asia1 and especially in ,galatia4 ,footnote #age3 1 as before4 ,footnote #agf3 1 perhaps 8preached40 ,footnote #agg3 ,does this amount to an admission of the resurrection of the body8 ,if so it is in marked contrast to the ,docetism of ,marcion and others4 ,footnote #agh3 1 ,latin ,iren4 qui dicuntur ,ebioni1 as if they were followers of a mythical leader ,ebion4 ,the existence of any founder of this name is now generally given up1 and the word is more probably a mere transliteration of the ,hebrew 1 8poor40 ,the ,ebionites were in all likelihood ,judaizing ,christians who had remained behind in ,palestine through the wars of ,titus and ,hadrian1 and still kept to the observance of the ,mosaic ,law4 ,the brief statement in our text is probably derived from ,hippolytus' recollection of ,irenus1 ,i1 c4 #ba1 the first sentence being in nearly the same words in both authors4 ,irenus adds to it that they used the gospel of ,st4 ,matthew only and did not consider ,st4 ,paul as an apostle1 because he did not keep the ,law2 also that they adored ,jerusalem as the 8house of ,god40 ,footnote #agi3 1 8fable40 ,irenus' ,latin version here inserts a non1 evidently a clerical error4 ,footnote #ahj3 1 ,cruice1 servare1 ,macm41 8fulfilled40 ,in either case a curious meaning for 4 ,cf4 the of ,plato1 ,phaedo1 #fj4 ,e4 ,footnote #aha3 ,in the accounts of the two ,theodoti1 which may here be taken together1 ,hippolytus leaves ,irenus1 from whom he has hitherto been content to copy his account of the smaller heresies1 and draws from some source not yet identified1 but which may be the ,little ,labyrinth of ,caius 7see ,salmon in ,d4,c4,b41 s4v4 8,theodotus4074 ,his description of the heresy of ,theodotus of ,byzantium corresponds with that of ,eusebius 7,eccl4 ,hist41 ,v1 #bh74 ,the ,melchizedekian theory of the 8other0 ,theodotus is mentioned by ,philaster 7c4 #ec1 p4 #ed1 ,oehl47 without reference to ,theodotus1 although on the preceding page he has given the ,byzantine heresy as in our text4 ,pseudo-,tertullian in ,adv4 ,omn4 ,haer4 7,,ii1 p4 #gfd1 ,oehl47 gives the story of both ,theodoti much as here1 which may give support to the theory that this tract is a summary of the lost ,syntagma of ,hippolytus4 ,epiphanius 7,haer4 ,,xxxiv1 ,,xxxv7 divides the ,melchizedekians from the ,theodotians1 and says the first were from the second1 but without naming the banker4 ,he also gives some particulars about the first ,theodotus1 which he does not seem to have taken from ,hippolytus4 ,he quotes one ,hierax as saying that ,melchizedek was the ,holy ,spirit1 and says that 8some0 say that ,heracles was his father and ,astaroth or ,asteria his mother1 while ,melchizedek plays a great part in the earliest part of the ,pistis ,sophia as the 8,receiver of the ,light40 ,footnote #ahb3 1 lit41 8torn away40 ,footnote #ahc3 ,so that ,hippolytus believed in the mythical founder of the ,ebionites4 ,footnote #ahd3 4 ,footnote #ahe3 i4 e4 the heretics4 ,footnote #ahf3 4 ,footnote #ahg3 ,acts vi4 #e4 ,footnote #ahh3 ,rev4 ii4 #f4 ,footnote #ahi3 ,this ,cerdo is only known to us as a predecessor of ,marcion1 whose teaching he appears to have influenced1 although in what measure cannot now be ascertained4 ,his date seems to be fairly well settled as about the year #ace 7see ,d4,c4,b41 s4h4v471 which is that of his coming to ,rome1 and it was doubtless here that ,marcion met him4 ,according to ,irenus1 his teaching was mainly in secret and he was always ready to make submission to the ,church and recant his errors when publicly arraigned4 ,his doctrine1 so far as it has come down to us1 does not seem to differ from that of ,marcion1 ,tertullian 7adv4 ,marcion7 and the tractate ,adv4 ,omn4 ,haer4 giving the best account of it4 ,of ,lucian1 we know nothing1 save that1 while ,epiphanius 7,haer4 ,,xlii1 p4 #fhh1 ,oehl47 makes him out the immediate successor of ,marcion and to have been succeeded by ,apelles1 ,tertullian 7de ,resurrectione1 c4 #b7 speaks of him--if he be the person there referred to as ,lucanus--as an independent teacher with no apparent connection with ,marcion's heresy4 ,he adds that he taught a resurrection neither of the body nor of the soul1 but of some part of man which he calls a 8third nature40 ,see ,forerunners1 ,,ii1 p4 #bah1 n4 #b1 and #bbj4 ,footnote #aij3 4 ,see n4 on p4 #hh supra4 ,footnote #aia3 ,of this ,apelles1 our knowledge is mainly derived from ,tertullian1 for references to whom see ,hort's article 8,apelles0 in ,d4,c4,b4 ,he was certainly later than ,marcion1 for ,rhodo 7see ,euseb41 ,hist4 ,eccl41 ,v1 c4 #ac71 writing at the end of the second century1 ,a4,d41 speaks of him as still alive1 though an 8old man40 ,the same author seems to consider that on ,marcion's death he founded a sect of his own1 in which he 8corrected0 ,marcion's teaching in some particulars4 ,this is doubtful1 but ,rhodo's statements go to show that he quoted from the ,old ,testament and did not hold the body of ,jesus to be a phantasm4 ,tertullian also mentions several times the connection of ,apelles with the 8possessed0 ,philumene1 on which he puts a construction negatived by the evidence of ,rhodo4 ,cf4 ,forerunners1 ,,ii1 pp4 #bah-bbj4 ,footnote #aib3 ,hippolytus here accepts the statement of ,tertullian 7de ,prscript41 c4 #cj7 that ,apelles wrote a book called 1 or ,manifestations1 containing the prophecies of ,philumene4 ,he repeats this with more distinctness in ,book ,x1 c4 #bj1 q4 v4 ,footnote #aic3 4 ,footnote #aid3 4 ,footnote #aie3 1 lit41 8impaled40 ,it is1 however1 used by both ,philo and ,lucian as equivalent to 8crucified40 ,footnote #aif3 ,this 8giving back0 of the component parts of man's being to the different powers from which they are derived is a frequent theme among the later ,gnostics1 and is fully described in the ,pistis ,sophia4 ,cf4 ,forerunners1 ,,ii1 p4 #ahd4 ,footnote #aig3 ,the source of this chapter is certainly the tractate ,adv4 ,omn4 ,haer41 formerly attributed to ,tertullian and to be found in the second volume of that author's works in ,oehler's edition4 ,no other author mentions ,apelles with such particularity1 and all those subsequent to ,tertullian appear to have taken their information either from ,tertullian's other works1 from this tractate1 or from our text4 ,this tractate has been discussed in the ,introduction 7see ,vol4 ,i1 pp4 #ab and #bc supra7 and perhaps all difficulties may be solved by supposing it to be1 not indeed the actual ,syntagma of ,hippolytus1 but a summary of it4 ,,book ,,viii ,,the ,,docetae1 ,,monoimus1 ,,and ,,others ,sidenote3 p4 #cif4 #a4 ,these are the contents of the #hth ,book of the ,refutation of all ,heresies4 #b4 ,what are the opinions of the ,docetae1#a and that they teach things which they say are from the ,physicist ,philosophy4#b #c4 ,how ,monoimus speaks foolishly1 giving heed to poets and geometricians and arithmeticians4 #d4 ,how ,tatian's heresy sprang from the opinions of ,valentinus and ,marcion wherefrom he compounded his own4 ,and that ,hermogenes has made use of the teachings of ,socrates1 not of ,christ4 #e4 ,how those err who contend that ,easter should be celebrated on the #adth day of the month4 #f4 ,what is the error of the ,phrygians1 who think ,montanus and ,priscilla and ,maximilla to be prophets4 ,sidenote3 p4 #cig4 #g4 ,what is the vain doctrine of the ,encratites1 and that their teachings are compounded not out of the ,holy ,scriptures1 but from their own views and from those of the ,gymnosophists among the ,indians4#c #a4 ,the ,docetae4 #h4 ,since the many1 making no use of the ,lord's counsel1 while having the beam#d in their eye1 yet give out that they can see1 it seems to us that we should not be silent as to their doctrines4 ,so that they1 being brought to shame by our forthcoming refutation1 shall recognize how the ,saviour counselled them to take away the beam from their own eye1 and then to see clearly the straw which was in their brother's eye4 ,now1 therefore1 having set forth sufficiently and adequately the opinions of most of the heretics in the seven books before this1 we shall not now be silent upon those which follow4 ,exhibiting the ungrudging grace of the ,holy ,spirit1 we shall also refute those who seem to have ,sidenote3 p4 #cih4 attained security1 ,they call themselves ,docetae and teach thus3--,the first ,god#e is as it were the seed of a fig1 in size altogether of the smallest1 but in power boundless1 a magnitude unreckoned in quantity1 lacking nothing for bringing forth1 a refuge for the fearful1 a covering for the naked1 or veil for shame1 a fruit sought for1 whereto1 he says1 the ,seeker came thrice and found not4#f ,wherefore1 he says1 ,he cursed the fig-tree1#g so that that sweet fruit was not found on it1 i4 e4 the fruit that was sought for4 ,and the seed being1 so to speak briefly1 of such a nature and so old yet small and without magnitude1 the cosmos came into being from ,god1 as they think1 in some such way as this3--,the branches of the tree becoming tender1 put forth leaves1 as is seen1 and fruit follows1 wherein is preserved the innumerable ,sidenote3 p4 #cii4 and stored-up seed of the fig4 ,we think1 therefore1 that three things first come into being from the seed of the fig1 the stem which is the fig-tree1 leaves1 and the fruit or fig1 as we have before said4 ,thus1 says he1 three ,aeons came into being as principles from the ,first ,principle of the universals4#h ,and on this1 he says1 ,moses was not silent1 when he said that the words of ,god were three3 8,darkness1 cloud and whirlwind and he added no more40#i ,for1 he says1 ,god added nothing to the ,three ,aeons1 but they sufficed and do suffice for all things which come into being4 ,but ,god ,himself abides by ,himself and far removed from all the ,aeons4#aj ,when1 therefore1 each of these ,aeons1 he says1 had received a principle of generation1 as has been said1 it little by little increased and grew great and became perfect4 ,now they think that the perfect number is ten4#aa ,then the ,aeons having come into being equal in number and perfection1 as they think1 they were thirty ,aeons in all1#ab each of them being complete in a decad4 ,but they are divided and the three having equal honour among themselves1 differ in position only1 because one of them is first1 ,sidenote3 p4 #djj4 another second1 and another third4 ,but this position produced a difference of power4 ,for he who is nearest to the ,first ,god--to the seed as it were--chances to have a power more fruitful than the others1 he who is the ,immeasureable ,one having measured himself ten times in magnitude4 ,and the ,incomprehensible ,one1 who has become second in position to the first1 comprehended himself six times4 ,and the third in position1 becoming removed to an infinite distance by reason of his brethren's dilatation1 conceived#ac himself three times and1 as it were1 bound himself by a certain eternal bond of unity4#ad #i4 ,and this they think is the ,saviour's saying3--8,the sower went forth to sow and that which fell upon good and fair ground made some #ajj1 some #fj1 and some #cj40ae ,and hence1 says he1 ,he said1 8,he that hath ears to hear1 let him hear10 because this is not what all understand4#af ,all these ,aeons to wit the ,three and all the boundlessly boundless ones who come from them1 are masculo-feminine ones4#ag ,therefore having increased and become great1 and all of them being from that one first seed of their concord ,sidenote3 p4 #dja4 and unity1 and all becoming together one ,aeon1 they all begat from the one ,virgin ,mary1 the begettal common to them all1 a ,saviour in the midst of them all1#ah of equal power in everything with the seed of the fig1 save that ,he was begotten4 ,but that first seed whence is born the fig is unbegotten4 ,then those three ,aeons having been adorned#ai with all virtue and holiness1 as these teachers think1 all the conceivable1 lacking-nothing1 nature of that ,only-,begotten#bj ,son--for ,he alone was born to the boundless ,aeons by a triple generation2 for three immeasureable ,aeons with one mind begot ,him--was adorned also4 ,but all these conceivable and eternal things were ,light2 but the ,light was not formless and idle1 nor did it lack anything superadded to it3 but it contained within itself the boundless forms of the various animals here below corresponding in number to the boundlessly boundless after the pattern of the fig-tree4 ,and it shone from on high into ,sidenote3 p4 #djb4 the underlying chaos4 ,and this chaos1 being at once illuminated and given form from the various forms on high1 received consistence#ba and took all the supernal forms from the ,third ,aeon who had tripled himself4#bb ,but this ,third ,aeon1 seeing all the types#bc that were his at once intercepted in the underlying darkness beneath1 and not being ignorant of the power of the darkness and the simplicity and generosity#bd of the light1 would not allow the shining types from on high to be drawn far down by the darkness beneath4 ,but he subjected the ,firmament to the ,aeons4 ,then1 having fixed it below1 he divided in twain the darkness and the light4#be 8,and he called the light which is above the firmament1 ,day1 and the darkness he called ,night40#bf ,therefore1 as ,i have said1 when all the boundless forms of the ,third ,aeon were intercepted in this lowest darkness1 and the impress#bg of that same ,aeon was stamped upon it along with the rest1 a living fire came from the light whence the ,great ,ruler came into being ,sidenote3 p4 #djc4 of whom ,moses says3 8,in the beginning ,god created ,heaven and ,earth40#bh ,moses says that this fiery ,god#bi spoke from the bush1 that is from the darksome air1 for batos bush is the whole air which underlies the darkness4 ,but it is batos1 says ,moses according to him1 because all the forms of light go from on high downwards1 having the air as a passage4#cj ,and the word from the bush is no less recognized by us4 ,for a sound significant of speech is reverberating air1 without which human speech could not be recognized4 ,and not only does our word from the bush1 that is from the air1 make laws for and be a fellow-citizen with us1 but also odours and colours manifest their powers to us through the air4 #aj4 ,then this fiery ,god--the fire born from the light--made the cosmos1 as ,moses says1 in this manner1 he being substanceless1#ca and darkness having the substance and being ever silent towards the eternal types of the light which are intercepted below4#cb ,therefore1 until the ,saviour's manifestation1 there was a certain great wandering of souls by reason of the ,god of the ,light1 the fiery ,demiurge4 ,for the forms are called souls1 having been cooled down#cc from the things above and they continue in darkness to change about from body to body under the supervision of ,sidenote3 p4 #djd4 the ,demiurge4 ,and that this is so1 we may know from the words of ,job3 8,and ,i also am a wanderer from place to place and from house to house40#cd ,the ,saviour also says3 8,and if you will receive it1 this is the ,elias who shall come4 ,he that hath ears to hear1 let him hear40#ce ,but by the ,saviour1 change of bodies has been made to cease2 and faith is preached for the putting-away of transgressions4#cf ,in some such way that ,only-,begotten ,son beholding from on high the forms of the ,aeons changing about in the darksome bodies willed to come down for their deliverance4 ,when ,he saw that the multitude of ,aeons could not bear to behold without ceasing the ,pleroma of all the ,aeons1 but remained as mortals dreading corruption1#cg being held by the greatness and glory of power1 ,he drew ,himself together as a very great flash in a very small body1 or rather1 like the light of the eye drawn together under the eyelids1 and goes forth to the ,sidenote3 p4 #dje4 heaven and the shining stars4 ,and there ,he again withdraws ,himself under the eyelids at ,his pleasure4 ,thus does the light of the eye1 and although it is everywhere present and is all things to us1 it is invisible2 but we see only the lids of the eye1 the white corners1 a broad membrane of many folds and fibres1 a horn-like coat1 and under this a berry-like pupil1 both net-like and disk-like1 and if there are any other coats to the light of the eye1 it is enwrapped and lies hidden within them4 ,thus1 he says1 the ,only-,begotten ,son1 eternal on high1 did on ,himself 7a form7 corresponding to each ,aeon of the ,three ,aeons1 and being in the triacontad of ,aeons1 came into the world of the ,decad#ch being of such age and as little as we have said1 invisible1 unknown1 without glory and not believed upon4 in order then1 say the ,docetae1#ci that he might do on also the ,outer ,darkness which is the flesh1 an angel came down with ,him from ,sidenote3 p4 #djf4 on high and made announcement#dj to ,mary as it is written1 and ,he was born from her as it is written4 ,and ,he who came from on high put on that which was born1 and did all things as it is written in the ,gospels2 and was baptized in ,jordan4 ,and he was baptized1 receiving the type and seal in the water of the body born from the ,virgin1 in order that when the ,ruler should condemn the form which was his to death1 to the ,cross1 that soul which had grown up within the body should strip off that body and affix it to the ,tree4 ,and thus 7the soul7 having triumphed by its means over the ,principles and ,authorities would not be found naked1 but would put on that body reflected in the likeness of that flesh in the water when ,he was baptized4 ,this he says1 is the ,saviour's saying3 8,unless a man be born of water and of the ,spirit1 he shall not enter into the kingdom of the heavens2 because that which is born of the flesh is flesh40#da ,from the thirty ,aeons1 then1 ,he did on thirty forms4 ,wherefore that ,eternal ,one was thirty years on the earth1 every ,aeon being manifested in his own year4 ,and souls are all the forms which have been intercepted from each of ,sidenote3 p4 #djg4 the thirty ,aeons1 and each of them possesses a nature capable of understanding the ,jesus who exists according to nature which that ,only-,begotten ,one from the eternal places puts on4 ,but these places are different4 ,therefore so many heresies contending with each other about it1 seek ,jesus4 ,and ,he is claimed#db by them all1 but is seen differently by each from the different places4 ,towards whom1 he says1 each soul is borne and hurries1 thinking that she is alone4 ,who is indeed her kinsman and fellow-citizen4 ,whom she beholding for the first time recognizes as her own brother and all the rest as bastards4 ,those then who have their nature from the lower places cannot see the forms of the ,saviour above them4 ,but those on high1 he say1 from the middle ,decad and the most excellent ,ogdoad#dc--whence1 say they1 we are--know ,jesus the ,saviour not in part but wholly1 and are alone the ,perfect from above1 while the others are only partly so4 ,sidenote3 p4 #djh4 #aa4 ,i think then that this is for right-thinking persons sufficient for the knowledge of the complicated and inconsistent heresy of the ,docetae--those who attempt to make arguments about inaccessible and incomprehensible matter calling themselves thus4 ,certain of whom do not only seem#dd to be mad2 and we have proved that the beam from such matter has entered their own eye1 if they are anyhow able to see clearly2 and1 if not1 they will be unable to blind others4 ,whose dogma the early sophists of ,greece anticipated in many points of sophistry1 as our readers will understand4 ,these then are the teachings of the ,docetae4#de ,it seems right also that we should not keep silence as to the teachings of ,monoimus4 #b4 ,monoimus4 #ab4 ,monoimus the ,arab#df was a long way off#dg the glory of the great-voiced poet2 for he thinks that some such man as ,oceanus existed1 of whom the poet speaks somehow like this3-- ,sidenote3 p4 #dji4 ,oceanus1 the birth of gods and birth of man4#dh ,turning this into other words1 he says that a ,man is the ,all which is the source of the universals1 being unbegotten1 incorruptible1 and eternal2 and that there is a ,son of the aforesaid ,man1 who is begotten1 and capable of suffering1 being born in a timeless1 unwilled1 and previously undefined way4 ,for such1 says he1 is the ,power of that ,man4 ,and when it was so1 the son of the ,power came into being more quickly than reasoning or counsel4 ,and this is1 he says1 the saying in the ,scriptures3 8,he was and came into being10#di which is3 ,man was and his son came into being1 as if one were to say3 ,fire was and ,light came into being in a timeless1 unwilled1 and previously undefined way1 while being at the same time fire4 ,but this ,man is a single monad1 uncompounded and undifferentiated1 and yet compounded and differentiated1 loving and at peace with all things1 and yet fighting with and at war with all things before him1#ej unlike and like1 as it were a certain musical ,sidenote3 p4 #daj4 harmony which contains whatever one may say or leave unsaid1 showing all things and giving birth to all things4 8,this is ,father1 this is ,mother1 ,two ,immortal names40#ea ,but for the sake of an instance1 conceive1 he says1 as the greatest image of the ,perfect ,man1 the one tittle which is one tittle uncompounded1 simple1 a pure monad having no composition whatever from anything1 yet compounded of many forms1 of many parts4 ,that undivided ,one1 he says1 is the many-faced and myriad-eyed and myriad-named one tittle of the ,iota1#eb which is an image of that ,perfect and ,invisible ,man4 #ac4 ,the one tittle1 he says1 is then the monad and a decad4 ,for by this power of the one tittle of the ,iota are produced also the dyad and triad and tetrad and pentad and hexad and heptad and ogdoad and ennead up to the ten4 ,for these are the diversified numbers dwelling within that simple and uncompounded tittle of the ,sidenote3 p4 #daa4 ,iota4 ,and this is the saying3--8,because it pleased the whole ,pleroma to dwell within the ,son of ,man bodily40#ec ,for such compounds of numbers from the simple and uncompounded one tittle of the ,iota become he says bodily hypostases4 ,therefore1 he says1 the ,son of ,man was born from the ,perfect ,man1 whom none know4 ,but1 he says1 every creature who is ignorant of the ,son1 represents ,him as the offspring of a woman4 ,of which ,son some shadowy rays come very close to this world and secure and control change of bodies and birth4 ,and the beauty of that ,son of ,man is till now unrevealed to all men who are misled as to the offspring of a woman4 ,nothing then of the things here come into being1 he says1 from that ,man1 nor will they ever do so2 but all things that have come into being have done so not from the whole1 but from some part of the ,son of ,man4 ,for1 says he1 the ,son of ,man is one ,iota1 one tittle flowing from on high1 full1 and filling full all things1 and containing within itself whatever the ,man1 ,father of the ,son of ,man possesses4#ed ,sidenote3 p4 #dab4 #ad4 ,now the cosmos1 as ,moses says1 came into being in six days1 that is1 in six powers which are in the one tittle of the ,iota4#ee ,but the seventh1 a rest and a ,sabbath1 came into being from the ,hebdomad which is over ,earth and ,water and ,fire and ,air1 out of which the cosmos came into being by the one tittle4 ,for the cubes and the octahedrons1 and the pyramids and all the figures like these of which ,fire1 ,air1 ,water1 and earth consist1 came into being from the numbers which are comprised in that single tittle of the ,iota1 which is a ,perfect ,son of a ,perfect ,man4 ,when then1 says he1 ,moses says that 7the7 rod was turned about in different ways for the plagues on ,egypt1#ef these plagues1 he says1 are symbols allegorizing the ,creation4 ,for he does not use the rod which is one tittle of the ,iota1 duplex and varied1 as a figure#eg for more plagues than ten4 ,this ,creation of the world1 he says1 is the ten plagues4#eh ,for ,sidenote3 p4 #dac4 everything struck produces and bears fruit as1 for instance1 vine-shoots4 ,man1 he says1 has burst forth from ,man1 and was severed from him by a certain blow1#ei so that he might be born and might declare the ,law which ,moses laid down after having received it from ,god4 ,the ,law is according to that one tittle1 the ,decalogue which allegorizes the divine mysteries of the words4 ,for1 says he1 the ,ten ,plagues and the ,decalogue#fj are the whole knowledge of the universals which none has known who has been misled concerning the offspring of the woman4 ,and if you say that the whole ,law is a ,pentateuch1 it is still from the pentad which is comprised in the one tittle4 ,but the whole ,law is for those who have not thoroughly crippled their understanding a mystery1 a new feast not yet grown old1 legal and eternal1 a ,passover of the ,lord ,god kept unto our generations by those who can see and beginning on the #adth day which is the beginning1 he says1 of the decad from which they reckon4#fa ,for the monad up to #ad is the sum total of the one tittle of the perfect number4 ,and ,sidenote3 p4 #dad4 one two three four become ten1 wherefore it is the one tittle4 ,but from fourteen up to twenty-one1 a hebdomad subsists in the one tittle1 the unleavened creature of the world in all these4#fb ,for what1 says he1 should the one tittle want of any substance like leaven for the ,passover of the ,lord1 the eternal feast which is given for generations4 ,for the whole cosmos and all the causes of creation are the ,passover ,feast of the ,lord4 ,for ,god rejoices in the transmutation of creation which is wrought under the strokes of the one tittle4 ,the which is the rod of ,moses given by ,god1 which strikes the ,egyptians and changes the bodies1 as did the hand of ,moses1 from water into blood4 ,and the other plagues are in nearly the same way such as that of the locusts1 wherefore change of the elements he calls flesh into grass3 8for all flesh is grass10#fc he says4 ,sidenote3 p4 #dae4 ,but none the less do these men in some such way receive the whole ,law4 ,following1 perhaps1 as it seems to me1 the ,greeks who say that there are ,substance and ,quality and ,quantity and ,relation and ,position and ,action and ,possession and ,passion4#fd #ae4 ,so for example ,monoimus himself says distinctly in his letter to ,theophrastus3#fe 8,leave aside enquiry concerning ,god and ,creation and the like1 and enquire about ,him from thyself1 and learn who it is who simply makes ,his own all that is within thee1 saying #8,my ,god1 my mind1 my understanding1 my soul1 my body4' ,learn also what are grief and rejoicing1 and love and hate1 and undesired watching and sleep1 and undesired anger and love4 ,and if10 says he1 8thou dost carefully seek out this1 thou wilt find ,him in thyself as both one and many things after the likeness of that one tittle1 he finding the outlet for ,himself40#ff ,this then is what these men say1 which we are under no necessity to compare with what has been before excogitated by the ,greeks4 ,since it is plain from ,sidenote3 p4 #daf4 their statements that they have their origin from the geometrical and arithmetical art1 which the disciples of ,pythagoras set forth more excellently4 ,as the reader may learn in the passages where we have before explained all the wisdom of the ,greeks4 ,but since we have sufficiently refuted ,monoimus1#fg let us see what others have elaborated who wish thereby to raise for themselves an idle name4 #c4 ,tatian4 #af4 ,but ,tatian1 although himself a disciple of ,justin ,martyr1 was not of like mind with his master1 but attempted something new4 ,he says that there were certain ,aeons about whom he fables in the like way with the ,valentinians4 ,but in the same way as ,marcion he says that marriage is destruction4 ,and he asserts that ,adam will not be saved1 through his becoming a leader of rebellion4 ,and thus ,tatian4#fh #d4 ,hermogenes4 ,sidenote3 p4 #dag4 #ag4 ,a certain ,hermogenes#fi thinking also to devise something new1 says that ,god created all things from co-existent and ungenerated matter4 ,for he held it impossible that ,god should create the things that are from those that are not4 ,and that ,god is ever ,lord and ,maker1 but ,matter ever a slave and in process of becoming4 ,but yet not all matter1 for1 as it was being borne about violently and disorderly1 ,he set it in order in this manner4 ,beholding it boiling like a pot on the fire1 ,he divided it into parts2 and that part which he took from the ,all ,he reclaimed1 and the other ,he allowed to be borne about disorderly4 ,and the reclaimed part1 he says1 is the cosmos2 and that the other remains waste and is called acosmic#gj matter4 ,he says that this is the essence#ga of all things1 as if he were introducing ,sidenote3 p4 #dah4 a new doctrine to his disciples2 but he does not consider that this fable happens to be ,socratic1 and is better worked out by ,plato than by ,hermogenes4 ,but he confesses that ,christ is the ,son of the ,god who created all things1 and that ,he was begotten of the ,virgin and of ,spirit according to the common voice of the ,gospels4 ,who after ,he had suffered rose again in a body and appeared to ,his disciples1 and ascending to the heavens1 left ,his body in the ,sun1 but ,himself went on into the presence of the ,father4 ,and in witness of this1#gb he thinks he is corroborated by the word which ,david the ,psalmist spake3 8,in the ,sun he set up his tent1 and like a bridegroom coming forth from his bridal chamber1 he will rejoice like a giant to run his course40#gc ,this then is what ,hermogenes attempts4#gd #e4 ,about the ,quartodecimans4#ge #ah4 ,but certain others1 lovers of strife by nature1 unskilled ,sidenote3 p4 #dai4 in knowledge1 very quarrelsome by habit1 maintain that the ,passover ought to be kept on the #adth day of the ,first ,month1 according to the ordinance of the ,law1 on whatever day of the week it may fall4 ,they have regard merely to that which has been written in the ,law3 that is that he will be accursed who does not keep it as it is laid down4 ,they pay no attention to the fact that it was enacted for the ,jews1 who were to kill the ,true ,passover4 ,which ,law has spread to the ,gentiles and is understood by faith1 not kept strictly in the letter4 ,they pay attention to this one commandment1 but do not regard the saying of the ,apostle3 8,for ,i bear witness to every man who is circumcised that he is a debtor to do the whole ,law40#gf ,in other matters they agree concerning all things handed down to the ,church by the ,apostles4 #f4 ,phrygians4#gg #ai4 ,but there are others also very heretical by nature1 ,phrygians by race1 who have fallen away after being deceived ,sidenote3 p4 #dbj4 by certain women1 ,priscilla and ,maximilla by name1 whom they imagine to be prophetesses4 ,into these they say the ,spirit ,paraclete has entered and they likewise glorify even above these one ,montanus as a prophet4 ,having endless books of their own1 they are not judging what is said in them according to reason1 nor giving heed to those capable of judgment2 but1 carried along heedlessly by the faith that they have in them1 imagine that they learn more through them than from the ,law1 the ,prophets1 and the ,gospels4 ,they glorify these wenches#gh above ,apostles and every grace1#gi since some of them dare to say that there are those among them who have become greater than ,christ4 ,they confess that ,god is the ,father of the universals1 and the creator of all things in the same way as does the ,church1 and also confess whatever the ,gospel testifies concerning ,christ4 ,but they innovate in the matter of feasts and fasts and the eating of vegetable food and roots1#hj thinking that they have learned this from the women4 ,and some of them1 agreeing with the heresy of the ,noetians1 say that the ,father is the ,son1 and that ,he by being born1 underwent ,sidenote3 p4 #dba4 both suffering and death4 ,concerning these1 ,i shall later explain more minutely2 for to many their heresy has become the starting-point of evils4 ,we judge then that what has been said is sufficient1 we having proved briefly to all that their many absurd books and attempts are feeble and not worth consideration1 whereto those of sound mind need pay no heed4#ha #g4 ,encratites4 #bj4 ,but others calling themselves ,encratites#hb confess the facts about ,god and ,christ in like manner with the ,church4 ,but with regard to the way of life1 they having become puffed up1#hc have reverted to earlier opinions4 ,they think themselves glorified through food by abstaining from things which have had life1 drinking water1 and forbidding marriage1 and in the other things of life are austerely careful4 ,such as they are judged to be rather ,cynics than ,christians1 seeing that they pay no heed to what was said to them aforetime through the ,apostle ,paul1 who prophesied the innovations that would come by the folly of some1 saying ,sidenote3 p4 #dbb4 thus3--8,the ,spirit says expressly3 ,in the last times some will fall away from the wholesome teaching1#hd giving heed to deceiving spirits and the teachings of demons1 through the hypocrisy of men that speak lies1 branded in their own consciences as with a hot iron1 forbidding to marry and 7commanding7 to abstain from meats1 which ,god created to be received with thanksgiving by those who believe and know the truth4 ,for every creature of ,god is good1 and nothing is to be rejected which is received with thanksgiving2 for it is sanctified through the words of ,god and prayer44440#he ,this saying then of the ,blessed ,paul is sufficient for the refutation of those who live thus and honour themselves as righteous men1 and to show that this also is a heresy4#hf ,but although some other heresies are named to wit those of the ,cainites1 ,ophites or ,noachites#hg and others such as they1 ,i do not think it necessary to set forth their sayings and doings1 lest they should thereby think themselves somebody or worthy of argument4#hh ,but since what ,sidenote3 p4 #dbc4 has been said about them seems to be sufficient1 we will come to the source of all evils1 the heresy of the ,noetians1 and having disclosed its root and proved plainly the poison lurking within it1 we will hold back from such error those who have been swept away by a violent spirit as by a torrent4 ,,footnotes ,footnote #a3 ,who these ,docetae are is a puzzle4 ,although ,cruice writes the name 1 ,salmon 7,d4,c4,b41 s4h4n47 gives it as which is1 he says1 the spelling adopted by both ,hippolytus and ,clement of ,alexandria4 ,their tenets as here described have nothing to do with the opinion that the body of ,jesus existed in appearance only which we have seen current among the ,simonians1 ,basilidians1 ,marcionites1 and the followers of ,saturninus and perhaps of ,valentinus4 ,nor does it seem connected with any proper name such as the fictitious one of ,ebion which was invented to explain to ,greek ears the appellation of the ,ebionites4 ,it may be thought1 perhaps1 that it was a kind of nickname derived from this chapter's opening metaphor of the or 8beam10 but this is too far-fetched to be insisted upon4 ,clement is the only early author who mentions them1 and then does so in a fashion 7e4 g4 ,strom41 ,,vii1 #ag7 which makes it fairly clear that it is those who held ,docetic opinions generally so called1 and not any special sect to which he is referring4 ,he also says that ,julius ,cassianus1 a ,valentinian1 was the founder of ,docetism of the ,simonian kind and ,st4 ,jerome 7adv4 ,lucifer1 #bc7 takes this further back by the statement that the opinion in question was current in the life-time of the ,apostles4 ,nor is there anything novel or peculiar in the doctrines set forth in our text of the ,docitae or ,docetae4 ,the image of the fig-tree with which this chapter opens is but an amplification of the 8,indivisible ,point0 put forward earlier in our text1 and there is nothing here stated which is inconsistent with the teachings of ,valentinus4 ,this will be further discussed when we come to consider the source of this chapter4 ,footnote #b3 4 ,that is1 drawn from the study of nature and natural objects such as trees and the anatomy of the eye1 for which see infra4 ,footnote #c3 ,no further reference is made to the ,indian ,gymnosophists or 8,brachmans10 and this sentence has probably slipped in from some other part of the roll4 ,footnote #d3 1 the 8beam0 of the ,gospels 7,cf4 ,matt4 vii4 #c1 #d2 ,luke vi4 #da1 #db74 ,hippolytus who here resumes his habit of punning tries to connect it with 1 8to seem40 ,footnote #e3 4 ,that this construction is the right one1 see p4 #djj ,cr4 and the summary in ,book ,x1 p4 #dif ,cr4 ,footnote #f3 ,the rhetorical form of this sentence should be noted4 ,footnote #g3 ,cf4 ,matt4 xii4 #ai1 #bj2 ,mark xi4 #ac-ba2 ,luke xii4 #g4 ,footnote #h3 ,as ,salmon 7ubi cit47 points out1 in the ,valentinian system1 the male heads of the first three series of ,aeons1 i4 e4 ,nous1 ,logos and ,anthropos occupy a position corresponding to these three first 8principles0 or 4 ,the fact that their spouses or syzygies are not here mentioned is accounted for by the statement 7on p4 #aja infra7 that they are all androgyne1 or as is here said 8lacking nothing for generation10 i4 e4 capable of production without assistance4 ,footnote #i3 ,cf4 ,deut4 v4 #bb4 ,these words have already been quoted in the chapter on the ,sethians 7,i1 p4 #afe supra74 ,although here attributed to ,moses1 they can hardly be taken from ,deuteronomy1 which describes ,moses' death4 ,footnote #aj3 ,like the ,bythos or ,unknowable ,father of ,valentinus4 ,footnote #aa3 ,lit41 8that the perfect being numbered is ten40 ,footnote #ab3 ,lit41 8all the aeons were thirty40 ,footnote #ac3 ,the words 1 1 here all seem to be equivalent to 8multiplied himself10 and to have been used as a play on the double sense of the other words4 ,footnote #ad3 ,this may possibly be an allusion to the ,valentinian ,horus surrounding and guarding the ,pleroma4 ,footnote #ae3 ,matt4 xiii4 #c1 uses 1 8yield10 for as here4 ,cf4 ,mark iv4 #c1 #h1 1 8bore40 ,luke viii4 #c-e stops short at a 8hundred-fold40 ,footnote #af3 1 8not the hearing of all40 ,footnote #ag3 ,see n4 on previous page4 ,footnote #ah3 444 4 ,cruice1 whom ,macmahon follows1 would translate 8a common fruit1 a mediator 444 the ,saviour of all those who are in meditation02 but ,i cannot make the sense out of the ,greek4 ,miller1 by transferring the word to a place after 1 would make it read 8through the interposition of ,mary40 ,footnote #ai3 1 perhaps 8set in order or arranged40 ,footnote #bj3 4 ,one of the very few instances in ,gnostic literature1 where the word can be thus translated rather than as 8one of a kind10 or ,unique4 ,the explanation in parenthesis shows that it is so intended here1 but is probably of a late date4 ,footnote #ba3 1 8fixedness40 ,footnote #bb3 ,so the part of the ,pistis ,sophia which is most plainly ,valentinian1 has constant allusions to or triple powers4 ,footnote #bc3 1 8impresses0 or 8marks40 ,footnote #bd3 1 8devoid of envy40 ,footnote #be3 1 4 ,firmamentum igitur quum ab imo confirmasset1 divisit per medium tenebras et per medium lucem4 ,macmahon follows ,cruice1 but ignores the repeated 4 ,footnote #bf3 ,cf4 ,gen4 #a4 #d-g4 ,footnote #bg3 4 ,footnote #bh3 ,gen4 i4 #a4 ,footnote #bi3 ,see supra1 ,vol4 ,i4 p4 #abh1 for this fiery ,god1 there called the ,demiurge ,jaldabaoth4 ,footnote #cj3 ,a pun on 1 8bush10 and 1 8passable40 ,footnote #ca3 1 8not hypostatized40 ,cruice has 8non subsistens40 ,footnote #cb3 ,this seems the only construction1 unless we are to consider that it is the ,demiurge who wilfully ill-treats the souls4 ,footnote #cc3 4 ,a common pun between 1 8soul10 and 1 8cold40 ,footnote #cd3 ,not in the ,canon4 ,as ,cruice points out1 it is from some apocryphal book which puts it into the mouth of ,job's wife and adds it to ,job ii4 #i4 ,it is also met with in ,st4 ,chrysostom's homily1 de ,statuis4 ,footnote #ce3 ,matt4 xi4 #ad1 #ae4 ,footnote #cf3 ,this doctrine of transmigration cannot be shown to have formed part of ,valentinus' own teaching4 ,it appears1 however1 among some of his followers4 ,cf4 ,forerunners1 ,,ii1 cc4 #i1 #aj4 ,footnote #cg3 ,a pun on 1 8mortals10 and 1 8corruption40 ,footnote #ch3 77 4 ,cruice would omit the 4 ,it clearly1 however1 means the world of the ,decad1 ,jesus having come down from the 8most excellent ,ogdoad40 ,footnote #ci3 ,evidently ,hippolytus has not here any book or writing of a particular author before him1 but is giving the opinion of the sect generally4 ,footnote #dj3 4 ,cf4 the which follows4 ,footnote #da3 ,john iii4 #e1 #f4 ,the ,greek text omits 1 8because40 ,footnote #db3 1 8peculiar to40 ,footnote #dc3 ,this is markedly ,valentinian4 ,the ,ogdoad is of course the ,highest ,heaven1 the ,decad the middle one4 ,see n4 on p4 #ca supra4 ,footnote #dd3 ,he here puns again on 1 8to seem10 and 1 8beam40 ,footnote #de3 ,the source of this chapter can hardly have been a written book or ,,ms4 ,the style is distinctly that of ,hippolytus himself2 the passion for plays on words which he has before exhibited1 but has kept under restraint while quoting from serious writers like ,basilides and ,valentinus1 here resumes its sway2 and he adds to it a fancy for putting several nominatives in apposition without the which he has heretofore generally employed4 ,this1 and the nature of the rhetoric all go to show that he is here quoting not from a written1 but from a spoken discourse4 ,the author of this is of course unknown to us2 and ,hippolytus1 who may very likely have forgotten his name1 gives us no clue to his identity2 but it is fairly clear that he must have been a follower of ,valentinus4 ,the ,three ,aeons who went forth from the first correspond to the ,nous1 ,logos and ,anthropos who rule over the ,valentinian ,ogdoad1 ,decad and ,dodecad1 and the care taken to bring the number of ,aeons up to thirty practically settles this1 while the existence of ,horos is hinted at1 and that of the ,sophia is barred only by the attribution of both sexes to all the ,aeons4 ,perhaps1 however1 the most striking proof of ,valentinianism is the myth of all the ,aeons coalescing to produce the ,jesus who brings salvation1 a myth which is not to be found in any other system4 ,if the theory be accepted that ,hippolytus' source for the chapter was a ,valentinian sermon1 the name of ,julius ,cassianus as its author deserves consideration4 ,he is described by ,clement of ,alexandria 7,strom41 ,,iii1 #ac1 sqq47 as the founder of ,docetism1 and as connected with the school of ,valentinus1 while certain ,logia quoted by him appear also in the ,valentinian ,excerpta ,theodoti4 ,for other particulars about him see ,d4,c4,b41 s4nn4 8,cassianus0 and 8,docetism40 ,footnote #df3 ,this 8,monoimus ,arabs0 is known to no other heresiologist save ,theodoret who here as elsewhere probably copied from ,hippolytus4 ,salmon 7,d4,c4,b41 s4n4 8,monoimus07 suggests that the name may cover the ,jewish appellation of ,menahem1 which is not unlikely4 ,his system as here disclosed has this in common with that of the ,ophites or ,naassenes of ,book ,v that both begin with a ,divine ,being called 8,man0 for no other assigned reason than that his manifestation here below is known as the ,son of ,man4 ,he is not1 however1 here called ,adamas as with the ,naassenes1 and the remark about his being at once father and mother is not necessarily connected with the ,naassene hymn quoted on p4 #adj ,cr4 ,for the rest1 there is1 pace ,salmon1 nothing distinctly ,christian about ,monoimus' doctrine1 and although the passage from ,colossians about the ,pleroma dwelling in the ,son of ,man is here again introduced1 the context makes it possible that this is the comment of ,hippolytus rather than a direct quotation4 ,on the other hand1 ,monoimus several times speaks slightingly of those who believe that the ,son of ,man was born of a woman1 and he shows a reverence for the ,law and the ,passover which a ,christian of the second century would hardly have exhibited4 ,his opinions seem in fact to be more pantheistic than ,christian or ,judaic1 although as ,macmahon truly remarks1 his similes about the ,creation are not far removed from those of ,philo4 ,his remarks about numbers have possibly been corrupted in the copy1 and are unintelligible as they stand2 but it is not unlikely that they cover some early ,cabalistic notions and that his 8,perfect ,man0 may be the ,adam ,cadmon of the ,cabala4 ,footnote #dg3 1 longe abest1 ,cruice1 8was far removed10 ,macm4 ,footnote #dh3 ,this line does not occur in our editions of ,homer4 ,it is apparently a conflation of the statement in ,il41 ,,xiv #bja that ,oceanus is the 8,father of the ,gods0 and that in l4 #bdf that he is the 8,father of them all40 ,footnote #di3 4 ,this has been thought a quotation from ,st4 ,john's opening chapter1 but the parallel is not very close4 ,as ,salmon 7art4 cit47 points out1 it signifies ,being and ,becoming4 ,footnote #ej3 4 ,footnote #ea3 ,the ,naassene hymn in ,vol4 ,i1 p4 #abj supra runs3 8,from thee comes father and through thee mother1 two immortal names1 parents of ,aeons1 ,o thou citizen of heaven1 man of mighty name60 ,it is quite possible that ,hippolytus1 remembering this1 is merely here repeating part of it as comment and without attributing the quotation to ,monoimus4 ,footnote #eb3 ,cruice points out that this or tittle is the acute accent placed over a letter of the ,greek alphabet which converts it into a numeral4 ,thus1 ,iota1 #aj4 ,footnote #ec3 ,cf4 ,col4 i4 #ai1 8,for it pleased 7the ,father7 that in ,him the whole fulness should dwell40 ,footnote #ed3 ,salmon 7art4 cit47 points out that this is 8at first sight mere pantheism40 ,it is difficult to put any other construction upon it4 ,footnote #ee3 ,these six powers have been compared to ,simon ,magus' six 8,roots10 which ,simon also connects with the six ,days of ,creation4 ,cf4 p4 #beb ,cr4 ,footnote #ef3 ,exod4 vii4 #bj2 viii4 #af4 ,footnote #eg3 4 ,macm4 translates 8shape40 ,footnote #eh3 4 ,qy4 8 ,the word is apparently dragged in for the sake of making a pun with 1 8a stroke40 is a medical term for a seizure or apoplectic stroke1 and probably has the same root4 ,footnote #ei3 4 ,footnote #fj3 4 ,footnote #fa3 ,salmon 7art4 cit47 thinks this may have some connection with the ,quartodeciman heresy mentioned later in the book4 ,footnote #fb3 ,so ,cruice1 in omnibus istis creaturam sine fermento mundi1 but ,i see no meaning in the words4 ,footnote #fc3 ,isa4 xl4 #f4 ,footnote #fd3 ,these are the 8accidents0 of substance which ,hippolytus has attributed in ,book ,,vi to ,pythagoras1 and in ,book ,,vii to ,aristotle4 ,see pp4 #ba and #fd supra4 ,according to ,book ,,vi 7ubi cit47 the ,neo- ,pythagoreans also used the image of the tittle4 ,footnote #fe3 ,probably some follower of ,monoimus1 but not otherwise known4 ,footnote #ff3 ,so the ,codex4 ,duncker and ,cruice would both read 1 8for thyself40 ,footnote #fg3 ,of the source of this chapter little can be said4 ,both the statements in the earlier part of the text and the letter to ,theophrastus bear internal marks of having been taken from real documents4 ,they contain also some peculiarities of diction and construction1 which would be quite consistent with their author being an ,oriental imperfectly acquainted with ,greek4 ,footnote #fh3 ,this short notice of ,tatian is condensed from the almost equally short notice of ,irenus 7,i1 xxviii471 who seems to connect ,tatian with the sect of ,encratites4 ,eusebius 7,hist4 ,eccl41 ,i1 xvi471 while mentioning him as a pupil of ,justin1 does not speak of him as a heretic4 ,epiphanius 7,haer41 ,,xlvi7 follows ,irenus1 and ,theodoret 7,haer4 ,fab41 ,i1 xx471 ,hippolytus4 ,footnote #fi3 ,of this ,hermogenes we know already from ,tertullian's tract against him to be found in the second volume of ,oehler's edition of ,tertullian's works4 ,the date of this tract is said on good authority to be #bjf or #bjg ,a4,d41 and as it speaks of ,hermogenes as then living1 gives us his approximate date also4 ,it is further said that he was a painter1 probably of mythological subjects1 that he lived at ,carthage1 and that he was several times married4 ,clement of ,alexandria also mentions him1 and it is suggested that both ,tertullian and ,clement drew from a tract against him said by ,eusebius to have been written by ,theophilus of ,antioch4 ,the heretical tenets with which he is charged are his contention that ,god could not have created the world from nothing and that ,matter must therefore be co-existent with ,him1 that ,christ on ,his ,ascension left ,his body in the ,sun1 and that ,adam was not saved4 ,the first of these ,tertullian would derive from ,stoic teaching1 while he does not touch on the second1 which is1 however1 recorded by ,clement1 nor on the third1 which ,irenus 7,i1 xxviii7 attributes to the ,encratites4 ,it is probable1 however1 that all three may be derived from the ,western ,asian tradition1 which later gave birth to ,manichism1 of which therefore ,hermogenes' heresy may prove to have been a forecast4 ,footnote #gj3 1 8unordered matter40 ,footnote #ga3 1 8substantia10 ,cr4 and ,macm4 ,footnote #gb3 4 ,footnote #gc3 ,ps4 xix4 #d1 #e1 8set up his tabernacle in the ,sun10 ,a4 ,v4 ,footnote #gd3 ,the probable source of this chapter has been dealt with in the note on previous page4 ,footnote #ge3 ,this is1 ,i think1 the first mention of the ,quartodecimans as heretics4 ,eusebius1 who thinks that the schism on the point began in the reign of ,commodus1 treats them with great tenderness1 and says 7,hist4 ,eccl41 cc4 xxiii4 and xxiv471 that 8the ,churches of all ,asia0 held their opinions1 and that ,irenus himself pleaded their cause before ,pope ,victor4 ,epiphanius 7,haer41 ,,xxx7 says that they derived their origin from a mixture of the ,phrygian and ,quintillian or ,priscillianist sects1 probably confusing them with the ,montanists4 ,footnote #gf3 ,gal4 v4 #c4 ,footnote #gg3 ,this heresy of the 8,phrygians0 is1 of course1 that generally called the ,montanist1 which seems to have broken out about the year #ahj4 ,for some time it was not violently opposed by the orthodox1 and ,tertullian himself became a convert to it and probably died in its confession4 ,later it came to be looked upon as an enemy only one degree less prejudicial to the ,catholic ,church than ,gnosticism1 and therefore one to be stamped out by excommunication in pre-,constantinian times1 and by persecution afterwards4 ,its tenets are sufficiently summarised in our text for a general understanding of them and their connection with later forms of ,patripassianism2 but any one wishing to go further into the subject is recommended to read ,dr4 ,salmon's able article on 8,montanus0 in ,d4,c4,b41 which will give him all that is really known as to the sect and its tendencies4 ,its centre seems to have been always ,asia ,minor4 ,footnote #gh3 4 ,the phrase is ,aristotelian4 ,cf4 same word later on same page4 ,footnote #gi3 4 ,footnote #hj3 4 ,first phrase1 8dry food40 ,footnote #ha3 ,there is no reason to believe that in what he says here ,hippolytus is drawing from any written document4 ,as the ,montanists on being condemned by the rest of the ,church appealed first to the ,gallic ,churches in which ,hippolytus' master ,irenus was a leading spirit1 and later to the ,church of ,rome1 all that he says about them must have been familiar to his hearers without referring to any earlier writers4 ,footnote #hb3 1 from 1 8the continent ones40 ,many ,gnostic sects1 e4 g4 those of ,saturninus and ,marcion seem to have been called ,encratites1 the reason given by themselves for their abstinence being the malignity of matter4 ,but it is plain from ,hippolytus' statement as to the orthodoxy in other matters of those he describes1 that these were not ,gnostics1 but ,catholics who practised asceticism inordinately4 ,this is doubtless his reason for quoting ,st4 ,paul against them and for ignoring ,irenus' statement that ,tatian was their founder1 that they taught a system of ,aeons and denied the salvation of ,adam4 ,bearing in mind that he thought the ,docetae to be an independent sect1 it seems probable that in this ,book he intended to turn his back upon the ,gnostics and to describe only the other sects with a closer resemblance to orthodox ,judaism and ,christianity4 ,the whole work would thus form a roughly graduated scale extending from the undisguised heathenism of the ,ophites to the purely theological errors of ,callistus1 the description of which seems designed to form the climax of the book4 ,the fact that it was probably1 as said in the ,introduction1 begun1 laid aside1 and then taken up again and finished1 is sufficient to account for discrepancies like that involved in the concluding sentence of this ,book4 ,footnote #hc3 4 ,cf4 the of #b ,cor4 xii4 #bj4 ,footnote #hd3 4 ,the ,n4,t4 substitutes 1 8faith10 for 8teaching10 and omits the adjective4 ,footnote #he3 #a ,tim4 iv4 #a-e1 verbatim save as in last note4 ,footnote #hf3 ,it follows from this that ,hippolytus is indebted to no other writer than himself for the facts in this chapter4 ,footnote #hg3 4 ,the ,codex has 4 ,footnote #hh3 ,the ,cainites are described by ,irenus 7,i1 xxxi7 as anterior to ,valentinus4 ,the ,noachites are mentioned by no other writer4 ,it is difficult to account for the remarks of ,hippolytus about the ,ophites in this passage in view of the fact that the greater part of ,book ,v has been devoted to the doctrines of the 8,naassenes0--a word which he evidently recognized as identical with 8,ophites40 ,unless we are to believe that is here a copyist's error for the name of some other sect1 we are almost compelled to accept the theory given in the ,introduction1 i4 e4 that the materials for ,book ,v only came into ,hippolytus' hands after the rest of the book was written1 and that their heresy was then suddenly pitchforked into the place in which we find it without due consideration of its accord with passages like the present4 ,in that case the 8seven ,books before this0 on p4 #cig ,cr4 must originally have read 8five10 unless we are to suppose that their place was occupied by the description of the ,jewish sects later transferred to ,book ,,ix4 ,sidenote3 p4 #dbd4 ,,book ,,ix ,,noetus1 ,,callistus1 ,,and ,,others #a4 ,these are the contents of the #ith 7,book7 of the ,refutation of ,all ,heresies4 #b4 ,what is the blasphemous folly of ,noetus and that he gave heed to the doctrines of ,heraclitus the ,obscure and not to those of ,christ4 #c4 ,and how ,callistus having mingled the heresy of ,cleomenes1 ,noetus' disciple1 with that of ,theodotus1 set up another and newer heresy1 and what was his life4 #d4 ,what was the fresh invasion#a of the stranger spirit ,elchesai and that he covers his own transgressions by appearing to keep to the ,law1 while he in fact devotes himself to ,gnostic opinions entirely1 or to astrological and magical ones in addition4 #e4 ,what are the customs of the ,jews and how many their differences4 99 99 99 99 99 #f4 ,a long fight has now been fought by us concerning all early heresies1 and we have left nothing unrefuted4 ,there still remains the greatest fight of all1 to wit to ,sidenote3 p4 #dbe4 thoroughly describe and refute the heresies risen up in our own day1 by means whereof certain unlearned and daring men have attempted to scatter the ,church to the winds1 thereby casting the greatest confusion among all the faithful throughout the world4 ,for it seems fit that we should attack the opinion which was the first cause of these evils and expose its roots1 so that its offshoots1 being thoroughly known to all1 may be contemned4 #a4 ,about ,noetus4 #g4 ,there was a certain man1 ,noetus#b by name1 by birth a ,smyrnan4 ,he introduced a heresy from the opinions of ,heraclitus4 ,of which ,noetus1 a certain man named ,epigonus becomes the minister and pupil1 and on his arrival at ,rome sowed broadcast the godless doctrine4 ,whose teaching ,cleomenes1 by life and manners alien to the ,church1 confirmed1 when he had become his disciple4#c ,sidenote3 p4 #dbf4 ,at that time ,zephyrinus1 an ignorant and greedy man1 thought that he ruled the ,church1 and1 persuaded by the gain offered1 gave leave to those coming to him to learn of ,cleomenes4#d ,and himself also being in time beguiled1 ran into the same errors1 his fellow-counsellor and comrade in this wickedness being ,callistus1 whose life and the heresy invented by him1 ,i shall shortly set forth4 ,the school of these successive teachers continued to grow stronger and increased through the help given to it by ,zephyrinus and ,callistus4 ,yet we never yielded1 but many times withstood them to the face1 refuted them1 and compelled them perforce to confess the truth4 ,they being ashamed for a season1 and being brought by the truth to confession1 before long returned to wallowing in the same mire4#e #h4 ,but since we have pointed out the genealogical succession of these men1 it appears left to us to set forth their evil mode of teaching their doctrines4 ,the opinions of ,heraclitus the ,obscure being first explained1 we shall then make evident the parts of their doctrines which are ,sidenote3 p4 #dbg4 ,heraclitan1 but which1 perhaps1 the present chiefs of the heresy do not know to be those of the ,obscure1 but think to be those of ,christ4 ,should they meet with these words1 they might1 thus being put to shame1 cease from their godless blasphemy4#f ,and although the teachings of ,heraclitus have been before expounded by us in this our ,philosophumena1#g yet it seems expedient to repeat them now1 so that by their closer refutation1 those who think they are disciples of ,christ may be plainly taught that they are not ,his1 but are those of the ,obscure4 #i4 ,now ,heraclitus says that the ,all is 7one71#h divided and undivided1 originated and unoriginated1 mortal and immortal1 reason and eternity1#i ,father and ,son1 a just ,god4 8,it is wise10 says ,heraclitus1 8that those who listen1 not to me1 but to reason1#aj should acknowledge all things to be one40 ,and because all men do not know nor acknowledge this1 he reproves them somehow thus3 8,they do not understand how anything that is diverse can agree ,sidenote3 p4 #dbh4 with itself4 ,it is an inverse harmony1 like that of a bow and a lyre40 ,but that the ,all is ever ,reason#aa and exists by it1 he thus declares3--8,that this ,reason ever exists1 men do not understand either before they hear it or when they hear it first4 ,for while all things come to pass according to this ,reason1 they seem to be ignorant of it1 although they seem to have attempted endlessly#ab by words and deeds such a description as ,i now give by analysis of their nature and by saying how things are40 ,but that the ,all is a ,son and for ever an eternal being of the universals1 he says thus3 8,a boy playing at tables#ac is ,eternity2 the kingdom is a boy's40 ,that he is father of all things that have been generated1 begotten and unbegotten1 the creation and its ,demiurge1 we have his saying3 8,war is father of ,sidenote3 p4 #dbi4 all1 but king of all2 and it displays some men as gods1 others as men2 some it makes slaves1 others free4 ,because this#ad is a harmony like that of bow and lyre40 ,but that the unapparent1 the unseen and unknown by men is better1#ae he says in these words3 8,an unapparent harmony is better than an apparent40 ,he thus commends and admires that which is unknown to him before that which is known1 and the invisible before that which can be seen4 ,and that it is to be seen of men and is not undiscoverable1 he says in these words3 8,whatever sight1 hearing and learning can receive1#af ,i honour before all10 he says1 that is1 ,i prefer#ag the things seen to those unseen4 ,from such phrases of his it is easy to comprehend his argument4 ,he says that men are deceived in regard to the knowledge of things apparent like ,homer1 who was the wisest of all the ,greeks4 ,for children when killing lice1 tricked him by ,sidenote3 p4 #dcj4 saying3 8,what we see and clutch we leave behind2 but what we neither see nor clutch1 we take away with us40 #aj4 ,thus ,heraclitus supposes the apparent to have an equal lot and honour with the unapparent1 as if the apparent and the unapparent were admittedly one4 8,for10 he says1 8an unapparent harmony is better than an apparent10 and 8,whatever sight1 hearing and learning these are the organs can receive1 this1 he says1 ,i honour above all10 thus not honouring by preference the unapparent4 ,and so ,heraclitus says that neither darkness nor light1 nor good nor evil are different1#ah but are one and the same4 ,therefore he blames ,hesiod that he did not know ,day and ,night1 for ,day and ,night1 he says1 are one1 speaking somehow like this3 8,hesiod is the teacher of most things1 and they feel sure that he knew most things1 who did not however know ,day and ,night4 ,for they are one40 ,and as to good and evil3--8,now the surgeons10 says ,heraclitus1 8usually cut1 burn1 and in every way torture the sick1 and complain that they receive from them no fitting reward for their labours1 although they do these good works on ,sidenote3 p4 #dca4 the diseases40 ,and both straight and crooked1 he says1 are the same4 8,the way of wool-carders1 he says1 is both straight and crooked1 because the revolution of the tool called cochleus#ai is both straight and crooked2 for it revolves and moves upwards at the same time4 ,it is1 he says1 one and the same40 ,and upward and downward are1 he says1 one and the same3 8,the way up and down is one and the same40 ,and he says that the polluted and the pure are one and the same1 and the drinkable and the undrinkable also4 8,the sea10 he says1 8is at once the purest and the most polluted water1 for to fish it is drinkable and salutary1 but to man undrinkable and hurtful40#bj ,and in the same way1 he says1 admittedly the immortal is mortal and the mortal immortal1 in such words as these3 8,deathless are mortals1 and mortals are deathless1 when the living take death from these1 and the dead life from those40 ,but he speaks here of the resurrection of this visible flesh ,sidenote3 p4 #dcb4 wherein we have been born4 ,and he knows ,god to be the cause of this resurrection1 saying thus3 8,those here will rise again and will become the busy guardians of living and dead40 ,and he says also that the judgment of the ordered world and of all therein will be by fire1 speaking thus3 8,thunder governs all things10 that is1 it corrects them1 meaning by 8thunder0 the everlasting fire4 ,but he says also that this fire is discerning and the cause of the government of the universals1 and he calls it ,need#ba and ,satiety4 ,now ,need is according to him the ,ordering of the world1#bb but ,satiety the ,ecpyrosis4 ,for 8,fire10 he says1 8coming suddenly will judge and seize all things40#bc ,in this chapter entitled 8,all ,things ,together10 the peculiar thought of ,heraclitus is set forth4#bd ,but ,i have also shown briefly that it is that of ,noetus' heresy1 he being a disciple not of ,christ1 but of ,heraclitus4 ,for that the created world was its own ,demiurge and creator1 he declares thus3 8,god is day and night1 winter and summer1 war and peace1 satiety and hunger40 8,all things are contraries40 ,this is the thought 8but there is a change1 as when one ,sidenote3 p4 #dcc4 incense is mixed with others2 which incense is named according to the pleasure of each40 ,but it is plain to all that the intelligent#be successors of ,noetus and the chiefs of the heresy1 although you may say that they were not actual hearers of ,heraclitus1 yet by openly choosing#bf the opinions of ,noetus1 acknowledge the same things4 ,for they say this3 ,one and the same ,god is the ,father and ,demiurge of all1 having been pleased1 though invisible1 to appear to the righteous men of old4 ,for when ,he is not seen ,he is invisible but when seen visible4#bg ,and when ,he wishes to be uncontained1 ,he is uncontainable1#bh and when ,he is contained1 ,he is containable4 ,thus by the same reasoning1 ,he is unconquerable#bi and conquerable1 unbegotten and begotten1 immortal and mortal4 ,how can such as they be shown not to be disciples of ,heraclitus8 ,did not the ,obscure long ago philosophize in these very words8 ,now that ,noetus says the ,father and ,son are the same1 no one is ignorant4 ,these are his words4 ,when1 then1 the ,father had not been born1 ,he was rightly proclaimed ,father4 ,and when ,he was pleased to undergo ,sidenote3 p4 #dcd4 birth1 ,he having been begotten1 became the ,son of ,himself and not of another4 ,for thus ,noetus seems to establish ,monarchia#cj by asserting the ,father and the ,son so-called are one and the same1 not another from another1 but ,himself from ,himself4 ,and that ,he is called by the name of ,father or ,son according to the change of times4 ,but that ,one was ,he who appeared and underwent birth from a ,virgin and dwelt as a man among men4 ,and acknowledged ,himself to those who saw ,him to be a ,son by reason of the birth that had taken place1 but did not conceal from those who could receive it that ,he was also ,father4 ,and that ,he also suffered1 being nailed to the ,tree and gave up ,his ,spirit to ,himself1 and died and did not die4 ,and that ,he raised ,himself again the third day after having been buried in a tomb and pierced with a spear and nailed with nails4 ,this ,one ,cleomenes and his band say was ,god and ,father of the universals1 thereby drawing a ,heraclitan darkness over many4#ca #b4 ,about ,callistus4 #aa4 ,to this heresy ,callistus#cb gave strength--a man artful in evil and versatile in falsehood1 who was seeking after the ,sidenote3 p4 #dce4 bishop's throne4 ,and he led whither he liked ,zephyrinus1#cc an ignorant man1 unlearned and unskilled in the ,church's rules1 whom ,callistus persuaded by gifts and extravagant demands4 ,and as ,zephyrinus was a receiver of bribes and a money-lover1 he induced him to be ever making faction between the brethren1 while he himself by crafty words contrived that at the last both parties should be friendly to himself4 ,and sometimes he deceived those who thought truly1 by saying that he thought for his own part like things with them2 and again he said likewise to those who held the opinions of ,sabellius1 whom1 when he might have brought him into the right way1 he abandoned4 ,for ,sabellius did not harden his heart to our#cd admonitions1 but when he got alone with ,callistus1 he was urged by him to relapse towards the doctrine of ,cleomenes1 alleging that he was of like opinions4 ,sabellius did not then understand his trickery1 but knew it afterwards1 as ,i will shortly explain4#ce ,now ,callistus bringing forward ,zephyrinus himself1 persuaded him to say publicly3 8,i know one ,god1 ,christ ,jesus1 ,sidenote3 p4 #dcf4 and beside ,him ,i know no other1 begotten and susceptible of suffering40 ,and at one time he said3 8,the ,father did not die but the ,son10 and thus maintained without ceasing the faction among the people4#cf ,knowing whose designs1 we did not give way to him1 but refuted and withstood him for the ,truth's sake4 ,he also1 advancing towards madness1 through everyone concurring with him--though we did not--called us ditheists1#cg thus violently spitting forth the concealed poison within him4 ,it seems good to us then to set forth the lovable#ch life of this man since he was born at the same time as ourselves1 in order that by the mode of life of such a one being made apparent1 the heresy which he has taken in hand may become well and quickly known to those who have right mind4 ,he bore witness#ci when ,fuscianus was ,prefect of ,rome2#dj and the manner of his martyrdom was on this wise4 #ab4 ,callistus chanced to be a house-slave of a certain ,carpophorus1#da a man of the faith who was of ,csar's household4 ,to him as to one of the faith ,carpophorus entrusted no little money on his promising to bring in profit from the business of a money-dealer4 ,who taking it1 set up a money-changer's stall in the place called the ,piscina ,publica1#db to whom in course of time not a few deposits were entrusted by ,sidenote3 p4 #dcg4 widows and brethren on the strength of ,carpophorus' name4 ,but he having made everything disappear1#dc was in difficulties4 ,when he had done this1 one#dd was not lacking to tell ,carpophorus2 and ,carpophorus said that he required accounts from him4 ,callistus being aware of this and suspecting danger from his master1#de took flight and made for the sea4 ,who finding a ship at ,portus#df ready to sail when she should have her cargo1 went on board intending to sail4 ,but he could not thus escape2 for one was not lacking to tell ,carpophorus what had happened4 ,and he having halted at the harbour according to the news given him1 tried to hurry to the ship4 ,but she was lying in the middle of the harbour1 and the ferryman being slow1 ,callistus saw his master afar off1 and knew that as he was in the ship he would be taken4 ,so he disregarded life and thinking that his end had come1 cast himself into the sea4#dg ,but the sailors1 jumping down into the boats1 dragged him out ,sidenote3 p4 #dch4 against his will amid a great shouting from the shore4 ,and thus he was handed over to his master and taken away to ,rome1 whence his master sentenced him to the ,pistrinum4#dh ,but time having gone on1 some brethren1 as generally happens1 came forward and besought ,carpophorus that he would set free the runaway from punishment1 affirming that he had admitted having gold laid up with certain persons4#di ,and ,carpophorus like a pious man said that he did not care about his own money1 but that he was concerned about the deposits4 ,for many cried to him with tears that they had trusted to his name when confiding money to ,callistus1 and ,carpophorus being persuaded1 ordered him to be released4 ,but he having nothing to pay back and not being able to run away again because he was watched1 devised a scheme for obtaining death4 ,on a ,sabbath day1 pretending to go forth to his debtors1 he rushed into the synagogue of the assembled ,jews1 and stayed there factiously opposing them4#ej ,but when they were factiously opposed by him1 they abused and rained blows upon him and haled him before ,fuscianus1 who was then ,prefect of the ,city4 ,and this was their accusation3--8,the ,romans have conceded to us the right to read aloud publicly the laws of our fathers4 ,but this man coming in forbade it1 making a ,sidenote3 p4 #dci4 faction against us1 and affirming that he was a ,christian40 ,and as ,fuscianus chanced to be on the judgment-seat1 and was angered by the words of the ,jews against ,callistus1 one was not lacking to tell ,carpophorus what was being done4 ,and he1 hastening to the judgment-seat1 cried out to the ,prefect1 8,i beseech you1 ,o ,lord ,fuscianus1 do not believe this man1 for he is not a ,christian1 but seeks occasion of death1 having made away#ea with much money of mine1 as ,i will prove40#eb ,but the ,jews thinking this to be a fetch1 as if ,carpophorus were seeking by this speech to get him set at liberty1 cried out against him to the ,prefect with increased fury4 ,and he being moved by them1 had ,callistus scourged and sent him to a mine in ,sardinia4 ,but after a time1 there being other martyrs there1 ,marcia1 being a ,god-loving woman and a concubine of ,commodus ,sidenote3 p4 #ddj4 and having wished to do some good work1 summoned before her the blessed ,victor1 who was ,bishop of the ,church at that time1#ec and enquired what martyrs there were in ,sardinia4 ,and he gave her the names of all1 but did not give her that of ,callistus1 knowing what he had dared to do4 ,then ,marcia1 having succeeded in her petition to ,commodus1 gave the liberating letter to an elder named ,hyacinthus1 a eunuch1#ed who took it and sailed for ,sardinia1 and having handed it to the ,administrator#ee of the place for the time being1 set free all the martyrs with the exception of ,callistus4 ,but he1 on his knees and weeping1 besought that he also might be set free4 ,then ,hyacinthus was moved by entreaty and required the ,administrator to do this affirming that he was the foster-father of ,marcia and arranging to hold the ,administrator harmless4 ,and he being persuaded in turn set free ,callistus also4#ef ,upon whose coming to ,rome1 ,victor was much annoyed at what had befallen2 but1 as he was a compassionate man1 held his peace4 ,but to guard against the reproach of many--for ,sidenote3 p4 #dda4 the audacities of ,callistus were not a long way off--and ,carpophorus was still an obstacle1 he sends him to abide in ,antium1 making him a certain monthly allowance for his support4#eg ,after ,victor's falling asleep1 ,zephyrinus having had ,callistus as a coadjutor in the management of the clergy1 honoured him to his own detriment1 and sending for him from ,antium1 set him over the cemetery4#eh ,and ,callistus being ever with ,zephyrinus1 and as ,i have said before1 serving him with guile1#ei put him in the background#fj as neither able to judge what was said to him nor to comprehend all the counsels of ,callistus when talking to him of what things pleased him4 ,thus1 after the death of ,zephyrinus1 ,callistus thinking that he had succeeded in his pursuit1#fa put away ,sabellius as one who does not hold right opinions4 ,for ,callistus was afraid of me and deemed that he could thus wipe off the charge against him before the ,churches1#fb just as if he held no different opinions from theirs4 ,now ,callistus was a sorcerer#fc and a trickster and in time ,sidenote3 p4 #ddb4 snatched away many4 ,and harbouring the poison in his heart1 and devising nothing straight1 besides being ashamed to declare the truth because he had reproached us in public1 saying3 8,ye are ditheists10#fd but especially because he had often been accused by ,sabellius of having strayed from his first faith1 he invented some such heresy as this3--,he says that the ,word is the ,son and that ,he is also the ,father1 being called by that name1 but being one undivided ,spirit4#fe ,and that the ,father is not one thing and the ,son another2 but that they subsist as one and the same4 ,and that all things above and below are filled with the ,divine ,spirit1 and that the ,spirit which was incarnate in the ,virgin was not other than the ,father1 but one and the same4 ,and that this is the saying3 8,dost thou not believe that ,i am in the ,father and the ,father in ,me80#ff ,for that which is seen1 which is a man1 that is the ,son2 but the ,spirit which is contained in the ,son1 that is the ,father4 8,for ,i do not10 ,sidenote3 p4 #ddc4 he says1 8say that there are two ,gods1 ,father and ,son1 but ,one4 ,for the ,father who existed in ,him1 having taken on ,him the flesh1 made it ,god by union with ,himself and made it one ,being so that ,he is called ,father and ,son1 one ,god4 ,and that this ,god being one ,person cannot be two40#fg ,and so he said that the ,father had suffered with the ,son2 for he did not like to say that the ,father suffered and was ,one ,person1 so as to avoid#fh blasphemy against the ,father4 ,thus this senseless and shifty fellow1 scattering blasphemies high and low1 so that he may only seem not to speak against the ,truth1 is not ashamed to lean now towards the doctrine of ,sabellius and now towards that of ,theodotus4#fi ,the sorcerer having dared such things1 set up a school against that of the ,church1#gj thus to teach4 ,and first he contrived to make concessions to men in respect of their pleasures1 telling every one that their sins were remitted by himself4 ,for if any one who has been received#ga by another and calls himself ,christian should transgress1 he says1 the transgression of him will not be reckoned against him if he hastens to the school of ,callistus4 ,and many were pleased with this proposition1#gb having been stricken with conscience as well as cast out of many heresies4 ,and ,sidenote3 p4 #ddd4 some even after having been cast by us out of the ,church by a regular judgment1 joining with these last1 filled the school of ,callistus4 ,he laid it down that if even a bishop commits any sin1 though it should be one unto death1 he ought not to be deposed4 ,in his time bishops and priests and deacons who had married twice and even thrice began to keep their places among the clergy4#gc ,for if any one who was in the clerical order#gd should marry1 he decided that he should remain in the order as if he had not sinned1 saying that what was spoken by the ,apostle was said with regard to this viz43 8,who art thou that judgest another man's servant80#ge ,and also the ,parable of the ,tares1 he says spoke as to this3 8,let the tares grow to the harvest10#gf that is1 let the sinners remain in the ,church4 ,but he also said that the ark of ,noah was made into an image#gg of the ,church1 wherein were dogs and wolves and crows and all clean and unclean animals4 ,thus1 he affirms1 ought the ,church to do likewise2 and as many things as he could bring together on this point1 he thus interpreted4 ,whose hearers being attracted by these doctrines continue to exist1 deluding themselves and many others1 crowds of ,sidenote3 p4 #dde4 whom flock into the school4 ,wherefore they are multiplied and rejoice in the crowds1 by reason of the pleasures which ,christ did not permit4 ,whom slightly regarding1 they forbid no one to sin1 affirming that they themselves remit sins to those with whom they are well pleased4 ,for ,callistus has also permitted women1 if they1 being unmarried and in the prime of life1 turned towards some one unworthy of their station1 or did not wish to lessen it by marriage1 to hold any bedfellow they might choose as lawfully married to them1 whether he was a house slave or free1#gh and to consider this person although not married by law as in the place of a husband4#gi ,from this the so-called faithful women began to make attempts with abortifacient drugs and to gird themselves tightly so that they might cast out what they had conceived1 through their not wishing on account of their family or superabundant wealth to have a child by a slave or some mean person4 ,see now what impiety the lawless one has reached when he teaches ,sidenote3 p4 #ddf4 adultery and murder at the same time6 ,and in the face of these audacities the shameless ones attempt to call themselves a ,catholic ,church1 and some think that they do well to join with them4 ,under this ,callistus1 too1 a second baptism has been ventured upon by them for the first time4#hj ,these things the most amazing ,callistus has set on foot1 whose school still persists and preserves the customs and tradition of the ,church1 nor does it discriminate as to whom it should hold communion with1 but offers communion indiscriminately to all4 ,from whom also they are called by a name that they share with him1 and1 by reason of the protagonist of such works being ,callistus1 are called ,callistians4#ha #c4 ,concerning ,elchesaites4#hb #ac4 ,when the teaching of this ,callistus had been dispersed ,sidenote3 p4 #ddg4 over the whole world1 a certain man called ,alcibiades dwelling at ,apamea in ,syria1 who was crafty and full of impudence1 and having looked into the matter1 deemed himself more forcible and expert in tricks than ,callistus1 arrived in ,rome bringing with him a book4#hc ,he pretended that a righteous man 7called7 ,elchasai1 had received the same from the ,seres#hd of ,parthia and gave it to one called ,sobiae1#he as having been revealed by an angel4 ,the height of which angel was #bd schoeni1#hf which is #if miles2 but the girth was #d schoeni1 and from shoulder to shoulder #f schoeni2 and his footprints were #c schoeni in length1 which is #ad miles1#hg their width #a schoeni1 and their depth half a schoenus4 ,and that there was with him also a female whose measure1 he says1 accorded with those aforesaid4 ,and that the male is the ,son of ,god1 and that the female is called the ,holy ,spirit4 ,describing these portents1 he is wont to distract the foolish by this address3 8,a new remission of sins was brought as good news to men in the third year of the reign of ,trajan40 ,and he prescribes 7therefore7 a baptism which ,i will explain 7later74 ,he affirms that of those wrapped in all licentiousness and pollution and breaches of the ,law1 if any such be a believer and turns again and hearkens to and believes on the book1 he determines ,sidenote3 p4 #ddh4 that he shall receive by baptism remission of sins4 ,these tricks he audaciously elaborated1 starting from the doctrine before described which ,callistus had brought forward4 ,for he1 having understood that many rejoiced at such an announcement1#hh thought that his enterprise would be timely4#hi ,yet we withstood him also1 and did not permit very many to go astray1 refuting them#ij with the argument that this was the work of a spurious#ia spirit and of a puffed-up heart2 and that the man like a wolf had risen up among the many stray sheep which the false guide ,callistus had scattered abroad4 ,but1 since we have begun1 we shall not be silent regarding the doctrines of this man also2 and we shall bring to light the 7mode of7 life 7he advocates71#ib and shall then prove that his supposed discipline is a make-believe4 ,and then again ,i will explain the chief of his sayings1 so that the reader who has studied ,sidenote3 p4 #ddi4 his writings may know thoroughly what and of what quality is the heresy on which he has ventured4 #ad4 ,he puts forward as a bait1 conformity with the ,law1#ic claiming that those who have believed ought to be circumcised and to live according to the ,law while clutching at something from the heresies aforesaid4 ,and he says that ,christ was a man born in the way common to all2 and that ,he was not now begotten for the first time from a virgin1 but that both in the first instance and then many times since1 ,he had been begotten and born1 appeared and grown up1 alternating births and changing one body for another1 wherein ,he makes use of the ,pythagorean teaching4#id ,but the ,elchesaites are so vainglorious as to say that they themselves foretell the future1 starting evidently from the measures and numbers of the ,pythagorean art before described4 ,and they give heed to mathematics and astrology and magic as if they were true1 and they use these things to astonish the weak-minded1 so that they may think themselves partakers in a mighty matter4 ,they give also incantations and spells#ie to those bitten by dogs and to possessed and other diseased persons concerning which we ,sidenote3 p4 #dej4 shall not be silent4 ,having then sufficiently detailed the sources and causes of their audacities1 ,i will proceed to repeat their writings1 whereby the reader may know at once their folly and their godless endeavours4 #ae4 ,to his catechumens1 then1 ,alcibiades administers baptism1 speaking such words as these to those whom he deceives3 8,if1 therefore1 any one has gone in unto a child1 or to any kind of animal1 or to a male or to a brother or to a daughter1 or has committed adultery or fornication1 and wishes to receive remission of sins1 immediately he hears this book1 let him be baptized a second time in the name of the ,great and ,highest ,god and in the name of ,his ,son1 the ,great ,king4 ,and let him be purified and be chaste and call to witness the seven witnesses who are written in this book to wit1 the ,heaven and the ,water1 and the ,holy ,spirit and the ,angel of ,prayer and the oil and the salt and the ,earth40#if ,these are the wonderful mysteries of ,elchasai1 the hidden and great things which he hands ,sidenote3 p4 #dea4 down to the disciples who are worthy4 ,and the lawless one is not content with these1 but before two or three witnesses puts the seal on his own crimes1 again speaking thus3 8,i say again1 ,o adulterers and adulteresses and false prophets1 if you wish to turn again so that your sins may be remitted unto you1 peace shall be yours1 and a portion with the just1 if immediately you hearken to this book and are baptized a second time with your garments40 ,but since we have said that these persons use incantations over those bitten by dogs and over others1 we shall point out these also4 ,thus he speaks3 8,if a furious and mad dog in whom is the breath of death1#ig bite or tear or touch any man or woman or man-child or maid-child1 in the same hour let the bitten one run with all his clothing and go down to a river or a pool where there is a deep place1 and let him be baptized there with all his clothing1 and let him pray#ih to the ,great and ,highest ,god in faith of heart1 and then call to witness the ,seven ,witnesses who are written ,sidenote3 p4 #deb4 in this book1 saying3 #8,lo6 ,i call to witness the ,heaven and the ,water and the ,holy ,spirit and the ,angel of ,prayer and the oil and the salt and the ,earth4 ,i call to witness these ,seven ,witnesses that ,i will no more sin1 nor commit adultery1 nor steal1 nor do injustice1 nor be greedy1 nor cherish hatred1 nor break faith1 nor take pleasure in any evil deeds4' ,then upon saying this1 let him be baptized with all his clothing in the name of the ,great and ,highest ,god40 #af4 ,but in most other matters he talks nonsense1 and teaches the repetition of the same spells over the phthisical1 and the baptizing of them in cold water forty times a week4 ,and in the same way with those possessed of devils4 ,o wisdom inimitable and incantations filled full of powers6 ,who will not be struck at such and so great a power of words8 ,but since we have said that they also make use of the error of the astrologers1 let us prove this out of their own mouths4 ,thus he says3 8,there are evil stars of impiety4 ,this is now spoken unto you1 ,o ,god-fearing ,sidenote3 p4 #dec4 men#ii and disciples4 ,beware of the days of their authority1#ajj and begin no works on these days1 and baptize not man nor woman in the days of their authority when the moon goes forth with them and journeys with them4#aja ,be ye ware from that day until the moon leaves them utterly and then baptize and begin in every beginning of your works4 ,honour also the ,sabbath ,day for it is one day out of these4#ajb ,but beware of beginning ought in the third day from the ,sabbath1 because when three years of the reign of ,trajan ,csar were fulfilled1 he brought the ,parthians under his sway4#ajc ,and when three years more are completed war will rage between the angels of the impiety of the ,north1#ajd and thereby all the kingdoms of iniquity will be troubled40#aje #ag4 ,since1 now1 he believes it would be unreasonable that these great and secret mysteries should be trampled ,sidenote3 p4 #ded4 underfoot or delivered to many1 he advises that they should be preserved as if they were costly pearls1#ajf saying thus3 8,read not these words to all men and keep their commandments carefully1 since not all men are faithful nor all women straight40 ,but these things neither the sages of the ,egyptians1 nor ,pythagoras the sage of the ,greeks withdrew within their sanctuaries4 ,for had ,elchasai chanced to live at the time1 what need would there have been for ,pythagoras1 or ,thales1 or ,solon1 or ,plato the wise1 or the rest of the ,greeks to learn of the priests of the ,egyptians1 seeing that they would have had so much and so great wisdom from ,alcibiades1 the most wonderful interpreter of the wretched ,elchasai8 ,now therefore it seems that enough has been said for persons of sound mind to have a complete knowledge of the madness of these heretics1 wherefore it does not seem fit to make use of any more of their sayings1 which are many and laughable4 ,but since we have not passed over the things which have sprung up among ourselves1 and have not been silent on those which happened before our time1 it seems proper1 so that we may go into everything and leave nothing unexpounded1 to say something of the customs of the ,jews ,sidenote3 p4 #dee4 also1 and what are the differences among them2 for ,i think that up till now this has been passed over4#ajg ,and when ,i shall have spoken of these1#ajh ,i shall proceed to the exposition of the ,word of ,truth4#aji ,so that after the lengthy struggle of the discourse against all heresies1 we1 firmly pressing forward to the crown of the kingdom1 and believing on the things which are true1 may not be confounded4#aaj #d4 ,jews4#aaa #ah4 ,originally there was one nation of ,jews4 ,for one teacher had been given them by ,god namely ,moses1 and through him was given one ,law4 ,and there was one desert and one mountain namely ,sinai2 for one ,god was their legislator4 ,but after they had crossed the river ,jordan and had divided by lot the land won by the spear1 they rent asunder in different ways the ,law of ,god1 each understanding the precepts differently4 ,and thus they set up teachers for themselves and found out heretical opinions and advanced in schism4 ,whose diversity ,i shall set forth2 but although for a long time they have been scattered in many divisions1 yet ,i will expose only the chief of them1 whence the lovers of learning#aab may easily know the rest4 ,sidenote3 p4 #def4 ,for three sects#aac are distinguished among them1 and the adherents of one of these are ,pharisees1 of another ,sadducees1 and the others#aad are ,essenes4 ,these last practise the more holy life of the three1 loving one another and observing continence4 ,and they turn away from every deed of concupiscence1 holding it hateful even to listen to such things4 ,they renounce marriage1 but take the children of others and bring them up in their customs1 thus adopting#aae them and impelling them to the sciences1 but not forbidding them to marry1 although they themselves abstain from it4 ,but they admit no women1 even those who are willing to devote themselves to the same policy1 nor give heed to them1 for they distrust women altogether4 #ai4 ,and they despise wealth and do not shrink from sharing with those who lack it1 although none of them is richer than another4 ,for it is a law among them that any one entering the heresy must sell his possessions and offer ,sidenote3 p4 #deg4 the price to the common stock1 which the ruler receives and distributes to all for their needs4 ,thus there is no want among them4 ,and they use not oil1 thinking anointing their bodies pollution4 ,but there are stewards appointed by vote who look after all their property in common1 and all of them wear white garments always4 #bj4 ,and there is not one city of them1 but many of them dwell in every city4 ,and if one of the practisers of the heresy#aaf should arrive from a strange country1 they hold all things in common for him1 and those whom they knew not before they receive as guests and intimates4 ,and they travel about their native land1 and when they go on a journey they carry nothing with them except arms4 ,and they have in every city a ruler who spends what is collected for the purpose of providing clothes and food for them4 ,and their dress and its fashion are modest4 ,they do not possess two tunics or a double set of footgear2 but when those in use become old1 they take others4 ,and they neither buy nor sell anything at all2 but if one possesses ought1 he gives it to him who lacks1 and what he has not1 he receives in its stead4#aag ,sidenote3 p4 #deh4 #ba4 ,but they lead a well-ordered and regular life1 and always pray at dawn1 not speaking before they have praised ,god4 ,and thus they all go forth and do what work they will1 and after working until the fifth hour1 leave off4 ,then1 assembling again in one place1 they gird themselves with linen cinctures so as to conceal their privities1 and thus wash in cold water4 ,and after having thus purified themselves1 they gather together in one dwelling--but no one who thinks differently from them is with them in the house--and they get to breakfast4 ,and sitting down in order1 they are offered bread in silence1 and then some one kind of food from which each has a sufficient portion4 ,but none of them tastes anything till the priest has blessed and prayed over it4 ,and after breakfast1 when he has again prayed1 they offer up praises to ,god4 ,then1 laying aside as holy the garments with which they are clothed while indoors--and these are of linen--and receiving again the ,sidenote3 p4 #dei4 others in the vestibule1 they hasten to their favourite work until the afternoon4 ,and they take supper in all respects as before described4 ,and none ever shouts1 nor is any other uproarious sound heard1 but each one speaks quietly1 every one decently yielding the conversation to the other1 so that to those without the silence of those within seems somewhat of a mystery4 ,and they are at all times sober1 eating and drinking everything by measure4#aah #bb4 ,now all give heed to the president#aai and what he commands they obey as law4 ,for they are zealous to pity and help the downtrodden4 ,and before all things they abstain from rage and anger and such-like1 judging that these betray mankind4 ,and none takes oath to the other1 but what each one says is judged stronger than an oath4 ,and if any one takes an oath1 he is condemned as one not to be believed 7without ,god74#abj ,and they are diligent concerning the recital of the ,law and the ,prophets1 and also if ,sidenote3 p4 #dfj4 there should be any summary#aba of these made by one of the faithful1 they listen to it8 ,and they are very curious concerning plants and stones1 being very inquisitive as to their operation1 as they think that these did not come into being in vain4 #bc4 ,but to those who wish to become disciples of the heresy1 they do not straightway impart the traditions1 until they have first made trial of them4 ,for a year they set before them the same sort of food as is served to themselves1 but outside their assembly and in another house4 ,and they give them a hatchet and the linen cincture and white garments4 ,when they have during this period given proof of continence1 they draw nearer to the way of living of the others and are purified more thoroughly than at first1 but they do not take their food with them4 ,for after they have shown that they can practise continence1 for another two years' trial is made of such a one's character1 and on his appearing worthy1 he is adjudged so to be received by them4 ,before1 however1 he can eat with them1 he is sworn with fearful oaths2 first1 that he will show piety towards the ,divine1 then that he will observe justice towards men1 and will in no way wrong any1 nor hate anyone who ,sidenote3 p4 #dfa4 wrongs him or who is an enemy to him1 but will pray for him4 ,and that he will fight on the side of the just and will keep faith with all1 especially with those who bear sway1 nor be disobedient to them4 ,for it happens to none to rule save by ,god4 ,and if the aspirant should bear rule1 that he will never be arrogant in authority1 nor make more use than is customary of any ornament2 but is to love the truth1 ,sidenote3 p4 #dfb4 to refute the liar1 and not to steal1 nor soil his conscience with unlawful gain1 nor hide ought from his fellow-heretics4 ,and will tell nothing of their secrets to others even if he shall suffer violence unto death4 ,besides this1 he swears to them to impart none of the doctrines of the sect otherwise than as he himself received them4 ,by such oaths1 therefore1 do they bind those who come unto them4#abb #bd4 ,but if any should be convicted in any transgression1 he is cast out of the order1 and he that is cast out sometimes perishes by a fearful fate4 ,for1 being bound by the oaths and customs1 he cannot take food with other people4 ,therefore sometimes they utterly destroy the body by famine4 ,wherefore in the last extremity they sometimes take pity on many already dying1 thinking the penalty unto death sufficient for them4#abc #be4 ,concerning their judgments1 they are most careful and just4 ,they deliver judgment after assembling not less ,sidenote3 p4 #dfc4 than a hundred and what they determine is irrevocable4 ,and they honour the ,lawgiver next after ,god1 and if anyone blasphemes him1 he is punished4 ,and they are taught to give ear to the rulers and elders2 and if ten are sitting in the same place1 one will not speak unless the others wish4 ,and they are careful of spitting in front of them or on the right side2 and more than all the ,jews1 they arrange to abstain from work on the ,sabbath4 ,for not only do they prepare their food one day before1 so as not to light a fire1 but they neither move an implement nor relieve nature4 ,and some of them will not even get out of bed4 ,but on other days1 when they wish to evacuate1 they dig a pit a foot long--with the hoe--for such is the hatchet which they give their adherents when first becoming disciples#abd--;and covering it on all sides with their cloak1 sit down1 affirming that they must not insult the rays of the ,sun4 ,then they throw back the excavated earth into the pit4 ,and this they do choosing the most deserted places1 and when they have done this they straightway wash1 as if the ,sidenote3 p4 #dfd4 secretion were polluting4#abe #bf4 ,but in course of time they have drawn apart and do not all observe the discipline in the same way1#abf being divided into four parts4 ,for some of them are more austere than they need be1 so that they will carry no coin1 saying that they must not bear any image1 nor look upon it1 nor make it4 ,wherefore none of them goes into a city1 lest he shall enter in through a gate whereon are statues1 as they think it unlawful to pass under an image4 ,and others1 if they hear anyone holding forth about ,god and ,his ,law1 will watch such an one until he is alone in some place1 and threaten to kill him if he be not circumcised4 ,whom1 if he does not consent1 he does not spare1 but slays him4 ,whence from this occurrence they take their name1 being called ,zealots1 but by some ,sicarii4 ,and yet others of them name none ,lord but ,god1 even if any should torture or slay them4 ,and those who succeeded them became so much worse than their discipline that they would not touch ,sidenote3 p4 #dfe4 those who remained in the ancient customs3 or if they did so by accident they straightway washed themselves as if they had touched one of another sect4 ,and the majority are long-lived1 so that they live more than a hundred years4 ,now they say that the cause of this is their consummate piety towards ,god1 and their condemning the serving of food without measure and to their being continent and slow to anger4 ,and they despise death rejoicing that they can make an end with a good conscience4 ,but if any one should torture such men to make them speak ill of the ,law or to eat food offered to idols1 they would not do so1 suffering death and supporting tortures so that they may not go beyond their conscience4#abg #bg4 ,but the doctrine of the ,resurrection is also strong among them4 ,for they confess that the flesh rises again and will be immortal in the same way that the soul is already immortal4 ,which soul when it departs from the body1 abides in an airy and well-lighted place until judgment1 which place the ,greeks hearing of it called the ,islands of the ,blessed4 ,but there are other opinions of them which ,sidenote3 p4 #dff4 many of the ,greeks appropriated and maintained as their own teaching4 ,for the discipline among them concerning the ,divine is earlier than all nations1 as is proved by all that the ,greeks have ventured to say about ,god or the fashioning of the things that are starting from no other source than the ,jewish ,law4 ,wherefrom especially ,pythagoras and those of the ,porch took much1 having been instructed in it by the ,egyptians4 ,and the ,essenes say also that there will be a judgment and a conflagration of the ,all1 and that the unjust will be punished everlastingly4 ,and prophecy and the foretelling of things to come are practised among them4#abh #bh4 ,now there is another order of ,essenes making use of their customs and way of life1 but they differ from these just described in the one point of marriage2 saying that those who reject marriage do a fearful thing4 ,and they declare that this comes to the taking-away of life1 and that one must not cut off the succession of children1 and that if everyone thought like this1 the whole race of men might easily be cut off4 ,they certainly try their wives for a period of three years2 but when they have had three purifications1 so as to prove that they can bear children1 they wed them4 ,sidenote3 p4 #dfg4 ,but they do not company with them when pregnant1 proving thereby that they do not marry for pleasure but from need of children4 ,and the women wash themselves in the same way and don linen garments in the same way as the men with their cinctures4 ,this1 then1 concerning the ,essenes4#abi ,but there are others also disciplined in the customs of the ,jews1 and called both legally and generically ,pharisees4 ,the majority of whom are to be found in every place1 and all call themselves ,jews1 but on account of the special opinions held by them are called besides by specific names4#acj ,now they1 while holding fast the ancient tradition1 continue to enquire methodically into what things are clean and what unclean according to the ,law4 ,and they interpret the things of the ,law1 putting forward teachers for that purpose4 ,and they say that ,fate is1 and that some things are due to free-will and some to ,fate1 so that some come by ourselves and some by ,fate4 ,but that ,god is the cause of all1 and that nothing is arranged or happens without ,his will4 ,and they confess the ,resurrection of the ,flesh and that the ,sidenote3 p4 #dfh4 soul is immortal1 and admit a judgment to come and a future conflagration1 and that the wicked will be punished in unquenchable fire4 #bi4 ,but the ,sadducees eliminate ,fate1 and confess that ,god neither does nor contemplates anything evil2 but that man has the power to choose the good or evil4 ,but they deny not only the ,resurrection of the ,flesh1 but also consider that the soul does not survive4 ,but that its function is to live and that that is why man is born4 ,and that the doctrine of the ,resurrection is fulfilled by leaving children on earth when we die4 ,but that after death there will be no hope of suffering either evil or good4 ,for they say that there will be a dissolution of soul and body and that man will go to that which is not in the same way as the other animals4 ,and that if a man has great possessions1 and having become rich is thereby glorified1 he is so far the gainer2 but that ,god does not take care of the affairs of ,sidenote3 p4 #dfi4 any one individual4 ,and while the ,pharisees love one another1 the ,sadducees love only themselves4 ,the same heresy was especially strong round about ,samaria4 ,and they give heed to the customs of the ,law1 saying that one ought to do so that one may live well and leave children behind on earth4 ,but they pay no attention to the ,prophets1 nor to any other wise men1 but only to the ,law given through ,moses4 ,nor do they interpret anything4 ,this then is the heresy of the ,sadducees4#aca #cj4 ,since now we have set forth the differences among the ,jews1 it seems proper not to pass over in silence the discipline of their service of ,god4 ,now there is a fourfold system with regard to the service of ,god among all ,jews to wit ,theological1 ,physical1 ,moral and ,ceremonial4#acb ,and they say that there is one ,god1 the ,demiurge of the ,all and the ,maker of all things that before were not1#acc nor did ,he make them from any subordinate essence1 but ,he willed and created4 ,and that there are angels and that they have come into being for the service of creation2 but that there is also a ,spirit having authority ever standing beside ,him for the glory and praise of ,god4 ,and that all things in the creation have sensation and that nothing is without soul4#acd ,and they pursue customs tending to a holy ,sidenote3 p4 #dgj4 and temperate life as is to be recognized in their ,law4 ,but these things were of old carefully laid down by those who originally received a ,god-made ,law1 so that the reader will be astonished at so much moderation and care in the customs prescribed for man4 ,but the ceremonial service offered in becoming fashion was excellently performed by them as it is easy for those who wish to learn by reading the ,book discoursing on these matters4#ace ,there they will see how reverently and devoutly they offered to ,god the things given by ,him for the use and enjoyment of man1 obeying ,him orderly and constantly4 ,some of these doctrines the ,sadducees reject2 for they hold that neither angels nor spirit exist4#acf ,sidenote3 p4 #dga4 ,but all alike wait for ,christ1 the ,coming ,one foretold by the ,law and the ,prophets4 ,but the time of the ,coming was not known of the ,jews1 so that the supposition endured that the sayings which appeared to concern the ,coming were unfulfilled4 ,but they expect that ,christ will presently come1 since they did not recognize ,his presence4 ,and seeing the signs of the times of ,his having come already1 this troubles them1 and they are ashamed to confess that ,he has come1 since with their own hands they became ,his murderers1 through anger at being convicted by ,him of not having hearkened to their ,laws4 ,and they say that ,he who was thus sent by ,god is not ,christ4 ,but they confess that another will come who as yet is not1 and will bear some of the signs which the ,law and the ,prophets foreshowed2 but some things they imagine wrongly4 ,for they say that his birth will be from the race of ,david1 but not from a ,virgin and the ,holy ,spirit1 but from a woman and a man1 as it is a rule for all to be begotten from seed4 ,and they declare that he will be a king over them1 a man of war and a mighty one1 who1 having gathered together the whole nation of ,jews1 will make war on all the nations and ,sidenote3 p4 #dgb4 re-establish for them ,jerusalem as the royal city4 ,whereunto he will gather in the whole nation1 and again will restore the ancient customs1 while the nation is king and priest#acg and dwells in security for a sufficient time4 ,then shall again spring up against them a war of the nations gathered together4 ,in this war the ,christ shall fall by the sword and not long afterwards the end and conflagration of the ,all shall draw near1 and thus their conjectures about the ,resurrection shall be fulfilled1 and everyone shall be recompensed according to his works4#ach #ca4 ,it seems to us that the opinions of all ,greeks and ,barbarians have been sufficiently set forth1 and that nothing has been left undemonstrated either of the philosophizings#aci or of the things imagined by the heretics4 ,to those among them who read this1 the refutation from what has been set forth is clear viz4 that either plagiarizing from or laying under contribution what the ,greeks have elaborated1 they have put them forward as divine4 ,now1 having run through all these systems and having declared with much labour in the nine books above all these opinions1 thereby leaving to all men a little guide through life1 and furnishing to the ,sidenote3 p4 #dgc4 readers a study of no little joy and gladness1 we think it reasonable to present as the conclusion of the whole work a discourse on the ,truth4#adj ,and we shall write this in one book1 viz4 the ,tenth4 ,so that the reader1 having recognized the overthrow which the heresies of these audacious men have sustained1 may not only despise their follies1 but by also recognizing the power of the ,truth1 and by worthily believing in ,god1 can be saved4 ,,footnotes ,footnote #a3 4 ,the book ,elchesai1 as will presently be seen1 is said to have been revealed 8in the third year of ,trajan0 and therefore long anterior to our text4 ,hippolytus1 therefore1 probably refers here to a recrudescence of the superstition connected therewith4 ,footnote #b3 ,this ,noetus1 whom ,epiphanius 7,haer41 ,,lvii7 would make a native of ,ephesus1 possibly by confusion with the ,praxeas against whom ,tertullian wrote1 was one of the first to teach the heresy called ,patripassian1 which made the ,father as well as the ,son to suffer on the ,cross4 ,his date is uncertain1 but he was 8not very long0 dead when ,hippolytus wrote 7see ,hippolytus' ,tractate against ,noetus in ,gallandi1 ,bibl4 ,vet4 ,patr4 ,,ii1 p4 #ded71 and the seeds of the heresy seem to have been sown in the time of ,justin ,martyr4 ,it was undoubtedly ,eastern in origin and passed in ,rome chiefly under the name of ,sabellius4 ,hippolytus was evidently its greatest opponent there1 ,zephyrinus and ,callistus maintaining a more tolerant attitude towards it1 until the last-named ,pope was compelled to excommunicate ,sabellius4 ,see ,salmon's articles in ,d4,c4,b41 s4n4n4 8,noetus10 8,praxeas10 8,epigonus0 and 8,cleomenes10 and ,mr4 ,hugh ,pope's article on 8,monarchian0 in ,hastings' ,encyclopdia of ,religion and ,ethics4 ,footnote #c3 ,theodoret 7,haer4 ,fab41 ,,iii1 #c7 would reverse this position and make ,cleomenes ,epigonus' teacher and not his pupil4 ,he has probably misread ,hippolytus on this point1 the later heresiologists frequently failing to distinguish the founders of any heresy from their successors4 ,footnote #d3 ,this is evidently the beginning of ,hippolytus' quarrel with the ,primacy4 ,of ,victor1 ,zephyrinus' predecessor in the ,roman ,chair1 he speaks well4 ,cf4 p4 #abh infra4 ,footnote #e3 ,cf4 #b ,peter ii4 #bb4;ff ,footnote #f3 4 ,footnote #g3 4 ,the ,codex has 4 ,he evidently refers to ,book ,i1 in which 7,vol4 ,i1 p4 #da7 he has given a few words in the gnomic sayings of ,heraclitus4 ,the only other previous reference to them seems to be in ,book ,v 7,vol4 ,i1 p4 #aed supra7 where he calls ,heraclitus one of the wisest of the ,greeks and in ,book ,,vi 7p4 #d supra7 where he attributes ,simon's image of 8a fiery ,god0 not to ,moses but to ,heraclitus4 ,if ,cruice's emendation holds good this shows that ,book ,i was originally published separately and called 8,philosophizings10 the rest of the work being known as the ,elenchus or 8,refutation40 ,cf4 ,introduction supra4 ,bishop ,wordsworth 7,st4 ,hippolytus and the ,church of ,rome1 ,london1 #ahhj71 gets over the difficulty by reading the passage 1 8in this our ,philosophumena10 and this reading has been adopted in this translation4 ,footnote #h3 ,cf4 ,stobaeus1 ,eclog4 ,phys41 ,i1 xlii4 ,footnote #i3 4 ,footnote #aj3 1 8listen to the argument40 ,hippolytus had he written in ,english would doubtless have said 8the ,word10 but this has a different connotation in modern language4 ,footnote #aa3 without the article4 ,footnote #ab3 4 ,it is very difficult to make sense of these words and both ,cruice and ,macmahon leave them untranslated4 ,footnote #ac3 4 ,playing at tessera or draughts4 ,cr41 tesseras jaciens1 a game in which there was chance as well as skill like backgammon4 ,lucian1 as ,cruice notes1 puts the same phrase into ,heraclitus' mouth4 ,footnote #ad3 ,some word missing here4 ,footnote #ae3 supplied from the next quoted sentence4 ,footnote #af3 ,the ,codex has 444 ,cruice substitutes and translates ,quaecumque visus 444 capere possunt4 ,footnote #ag3 ,something probably omitted here also4 ,footnote #ah3 4 ,footnote #ai3 ,a screw4 ,also a staircase4 ,footnote #bj3 1 8destructive40 ,footnote #ba3 4 ,cr41 ,inopia1 ,macm41 8,craving40 ,footnote #bb3 4 ,the making of a cosmos out of chaos or the ,creation4 ,footnote #bc3 ,so ,clem4 ,alex41 ,strom41 ,v1 #a1 makes ,heraclitus predict the destruction of the world by fire4 ,the same theory is attributed to the ,stoics4 ,footnote #bd3 ,it has not been thought well to delay the reader by attempting to puzzle out the meaning of ,heraclitus whom the ancients themselves did not profess to understand4 ,so far as can be seen the only likeness between his sayings and the teaching of ,noetus and his successors was due to the love of paradox shown by both4 ,the parallel between them that ,hippolytus tries to draw is mainly forced upon him by his own theory that all heresy is derived from ,greek philosophy4 ,footnote #be3 ,a pun on 1 the adjective1 and ,noetus1 the proper name4 ,footnote #bf3 ,another pun between and 4 ,footnote #bg3 ,the words in brackets supplied from the ,summary in ,book ,x4 ,footnote #bh3 1 8that cannot be confined 7in space710 or what we mean when we say that ,he is infinite4 ,footnote #bi3 1 8that cannot be dominated40 ,one would have expected the word 2 but as this was one of the honorific titles of the ,emperor1 it was doubtless altered for prudential reasons4 ,footnote #cj3 ,not 8sovereignty0 but the doctrine of ,one ,source and ,ruler of ,all4 ,the phrase constantly recurs in the theology of the time1 and the word ,monarchian is applied to all heresies of the ,noetian kind4 ,footnote #ca3 ,there can be little doubt as to the source of this chapter4 ,the quotations from ,heraclitus are taken from some book of extracts1 like the work of ,diogenes ,laertius1 and much corrupted in the taking3 the words put into the mouth of ,noetus on the other hand are doubtless taken from some written note of the arraignment of ,noetus before 8the blessed presbyters0 who expelled him from the ,church as described in ,hippolytus' own tract against ,noetus1 mentioned in n4 on p4 #aah supra4 ,in c4 #c of this1 ,hippolytus declares that ,noetus made use of the same passages of ,scripture as 8,theodotus10 which explains the allusion in the ,table of ,contents1 and he uses other phrases to be found in our text4 ,as the whole controversy between himself and ,callistus was doubtless familiar to his readers1 there was therefore no reason for him to refer to any written document containing the opinion of ,noetus or his successors4 ,footnote #cb3 ,in this chapter1 as has been said1 ,hippolytus discloses his chief reason for the publication or republication of the whole work4 ,the controversy which raged round the evidence of schism in the ,primitive ,church which it affords has now died down1 and we are therefore able to examine such evidence dispassionately4 ,the suggestion that the ,callistus here mentioned had been confused with another person has now been given up1 and there is little doubt that ,hippolytus' adversary was the ,pope of that name who presided over the ,church of ,rome between the primacies of ,zephyrinus and ,urbanus1 this last being quickly succeeded by ,pontianus4 ,in estimating the worth of the story which ,hippolytus here tells against him1 the way has been cleared by the frank acceptance by contemporary ,catholic writers such as ,monsignor ,duchesne 7,hist4 ancienne de l'glise1 ,paris1 t4 ,i17 and ,dom4 ,chapman 7,the ,catholic ,encyclopdia1 ,new ,york1 #aijh1 s4v4 8,callistus071 of the view that the calumnies against ,callistus here put forward1 although much exaggerated and coloured1 have a basis of fact4 ,in this1 they follow the line taken by the celebrated ,dr4 ,dllinger at the first appearance of our text1 and no modern scholar has yet been found to seriously controvert it4 ,it therefore only remains to draw attention to the points in which ,hippolytus has1 in ,dr4 ,dllinger's opinion1 garbled or added colour to the facts1 and on the whole1 it has seemed more satisfactory to do this in the footnotes than here4 ,the references1 except when otherwise stated1 are to the ,english edition of ,dllinger's ,hippolytus and ,callistus1 ,edinburgh1 #ahgf4 ,callistus' primacy appears from several testimonies to have lasted from ,a4,d4 #bah to #bbc1 when he was killed apparently in a riot4 ,footnote #cc3 ,zephyrinus appears to have been ,pope from ,a4,d4 #bjb to #bah4 ,footnote #cd3 ' 4 ,it is thought that this is a pluralis majestatis consequent on ,hippolytus' claim to be himself ,bishop of ,rome4 ,footnote #ce3 ,the construction of the whole of this paragraph offers difficulty1 and many emendations have been proposed in the text4 ,the reading of ,roeper has been mainly followed here1 and the meaning is not doubtful4 ,footnote #cf3 1 i4e4 8the laity40 ,footnote #cg3 8,worshipper of two gods40 ,in ,dllinger's opinion 7op4 cit41 p4 #bai7 this accusation was well founded4 ,footnote #ch3 4 ,doubtless written sarcastically4 ,wordsworth1 ,cruice and ,macmahon all attach the phrase to and translate 8seems good10 for which use of the word ,i can find no precedent4 ,footnote #ci3 4 ,a play on the double meaning of the word1 which might be translated 8he was martyred40 ,but ,callistus had not been martyred when our text was written1 nor was he even a confessor4 ,footnote #dj3 4 ,fuscianus was ,prefect of the ,city from ,a4,d4 #ahh to #aic4 ,footnote #da3 ,evidently the freedman of ,marcus ,aurelius whose inscription is to be found in ,c4,i4,l4 #acjdj4 ,cf4 de ,rossi1 ,bull41 #ahff1 p4 #c1 and ,duchesne1 ,hist4 ancienne1 ,i1 p4 #bid1 n4 #a4 ,footnote #db3 8,public ,fishpool40 ,it was one of the fourteen ,regiones of the city and the quarter of the money-dealers4 ,the ,latin name is here not translated1 but written in ,greek letters4 ,footnote #dc3 4 ,a similar word is used by ,carpophorus in his address to ,fuscianus later4 ,dllinger1 op4 cit41 argues that this does not necessarily imply any criminality on ,callistus' part as he may have lost the money in an attempt to increase his master's profit4 ,see note on next page4 ,footnote #dd3 4 ,bunsen calls this 8a rank ,latinism40 ,footnote #de3 ,dllinger 7op4 cit41 p4 #aji7 draws attention to ,carpophorus' cruelty as shown by his condemnation of a fellow-,christian to the awful punishment of the treadmill4 ,footnote #df3 ,portus ,ostiensis or ,ostia1 the ,port of ,rome4 ,footnote #dg3 ,dllinger 7op4 cit41 p4 #aaj7 argues that this was not suicide but an attempt to escape4 ,footnote #dh3 1 transliterated as before4 ,the terrible nature of this punishment is well known4 ,cf4 ,darenberg and ,saglio1 ,dict4 des ,antiq41 s4h4v4 ,footnote #di3 ,dllinger 7op4 cit41 p4 #aaj7 thinks that he had lent it to the ,jews1 and that this accounts for the subsequent riot4 ,footnote #ej3 ,see last note4 ,in ,dllinger's opinion1 he only went there to ask for his money4 ,footnote #ea3 4 ,footnote #eb3 ,dllinger 7ubi cit47 points out that ,carpophorus' speech throws further light on his character4 ,callistus was a ,christian1 as ,hippolytus admits4 ,carpophorus' anxiety to prevent his being sentenced is explained by the fear of losing ,callistus' services1 sentence of penal servitude acting as manumission4 ,footnote #ec3 ,victor's exact date is uncertain1 but he probably succeeded ,eleutherus as ,pope in ,a4,d4 #ahi and was himself succeeded by ,zephyrinus in #bjb4 ,footnote #ed3 4 ,some would translate 8priest02 but the ordination of a eunuch would be contrary to the ,canons4 ,footnote #ee3 4 ,footnote #ef3 ,dllinger 7op4 cit47 thinks there is no doubt from this that ,callistus was both condemned and set free as a ,christian4 ,footnote #eg3 ,from this1 from the intervention of the brethren with ,carpophorus and from the favour shown to him by ,hyacinthus1 ,dllinger 7op4 cit47 draws the conclusion that ,callistus' conduct up to this point must have seemed to the community unlucky rather than criminal4 ,footnote #eh3 ,the famous cemetery in the ,via ,appia still bearing his name1 where many of the early ,popes are buried4 ,footnote #ei3 4 ,footnote #fj3 4 ,see n4 #c on p4 #abg4 ,footnote #fa3 i4 e4 imagining himself to be the lawful ,pope4 ,footnote #fb3 ,evidently refers to ,hippolytus' charge of ,sabellianism against him4 ,footnote #fc3 4 ,perhaps a juggler with words2 but this sense is unusual4 ,footnote #fd3 ,see note on p4 #abe supra4 ,dllinger 7op4 cit41 p4 #bai7 thinks that ,hippolytus separated the ,logos from ,god1 and suggests that ,origen may have shared the error4 ,footnote #fe3 ,bishop ,wordsworth 7,st4 ,hippolytus and the ,church of ,rome1 #ahhj1 p4 #hg7 would translate3 8,the ,word is the ,son and also the ,father1 being called by a different name1 but that the indivisible ,spirit is one40 ,footnote #ff3 ,cf4 ,john xiv4 #aa4 ,the ,n4,t4 has 1 8,believe me0 7imperative74 ,footnote #fg3 ,dllinger 7op4 cit41 p4 #baf7 says this is a correct statement of the ,catholic position4 ,footnote #fh3 ,bunsen would read 1 8thus avoiding40 ,cruice inserts 1 8thus hoping to avoid40 ,dllinger inserts before 4 ,footnote #fi3 ,if this ,theodotus is1 as seems probable1 the ,theodotus of ,byzantium mentioned in ,book ,,vii 7p4 #cij ,cr471 who was excommunicated by ,victor1 his heresy was1 as ,hippolytus himself records1 ,adoptianist1 and his opinions must have been poles asunder from those of ,callistus4 ,footnote #gj3 ,here as elsewhere throughout this chapter1 ,hippolytus assumes that he is the rightful head of the ,catholic ,church1 and that ,callistus and the more numerous party within it are only a 8school40 ,footnote #ga3 1 8gathered in10 8a member of any other man's congregation10 ,wordsworth2 ab alio fuerat seductus1 ,cruice1 whom ,macmahon follows4 ,footnote #gb3 ,a logical term4 ,footnote #gc3 4 ,dllinger 7op4 cit41 p4 #adj7 points out that ,lectors1 acolyths1 ,ostiarii and sub-deacons were all included in the phrase afterwards used1 and that such persons were not forbidden to marry4 ,yet the context is against him1 and there can be no doubt that ,hippolytus intends to imply1 whether with truth or not1 that ,callistus did not degrade even the superior clergy for marrying more than once4 ,footnote #gd3 4 ,footnote #ge3 ,rom4 xiv4 #d4 ,footnote #gf3 ,matt4 xiii4 #bi4 ,footnote #gg3 4 ,footnote #gh3 1 8a freed man08 ,footnote #gi3 ,dllinger 7op4 cit41 p4 #aeh7 suggests that this is a reference to the contubernium1 or concubinage known to ,roman ,law1 which the ,church insisted on regarding as a lawful marriage4 ,the case of ,marcia mentioned above might be one in point1 but it is to be noted that ,hippolytus calls her only4 ,footnote #hj3 ,this practice of second baptism1 which ,hippolytus does not accuse ,callistus of teaching1 but of which he says that it was begun in his time1 is apparently brought in here to connect this chapter with the next on the ,elchesaites4 ,had such accusation any foundation1 it would certainly have been known to ,cyprian or ,firmilian4 ,footnote #ha3 ,no other author seems to have taken up this name1 and the rest of the paragraph shows that it was ,callistus' party which was regarded as ,catholic and ,hippolytus' as schismatic4 ,as ,hippolytus was writing of matters within his own knowledge and in some measure that of his readers1 there is no reason to suppose that he drew his material from any written source2 but it has been suggested that the facts in ,callistus' life that he here narrates may have been obtained viv voce from ,carpophorus4 ,footnote #hb3 ,this heresy of the ,elchesaites was a very old one1 and probably had its roots in the ,babylonian religion some millennia before ,christian times1 ablution and exorcism being then considered one of the most effectual modes of removing the consequences of transgression4 ,prof4 ,brandt1 of ,amsterdam1 who has paid much attention to the ,mandan religion which has affinities with it1 in his monograph on the subject 7,elchasai1 ,ein ,religionstifter und sein ,werk1 ,leipzig1 #aiab71 thinks that ,elchasai1 a name which may mean something like 8,power of the ,sun10 was a real man who flourished in the reign of ,trajan 7,a4,d4 #ih-aag71 and founded in ,syria an eclectic religion made up of the doctrines of ,judaism and ,christianity1 mingled with the belief in the sovereign efficacy of baptism found among the ,hemerobaptists1 ,mughtasila or 8,washers10 who still exist4 ,thus1 according to ,en-,nadm 7,flgel's ,mani1 p4 #cdj71 these ,mughtasila in the tenth century still reverenced as a prophet a certain ,al-,h4asih who seems to be our ,elchasai1 along with ,moses1 ,christ1 and ,mohammed4 ,it also appears that his successors sent out missionaries to the ,west1 including doubtless the ,alcibiades of our text4 ,origen1 in his ,homily on the #hbnd ,psalm1 mentions having met with one of these who may have been ,alcibiades himself4 ,they seem to have obtained some success among the ,ebionite and ,essene communities on the shores of the ,dead ,sea1 but the effort soon died out1 and ,eusebius 7,hist4 ,eccl41 ,,vi1 #ch7 says that it was stifled almost at its birth4 ,epiphanius 7,haer41 ,,xix1 #e2 ,,xxx1 #ag2 and ,,liii1 #a7 mentions them in connection with the 8heresies0 of the ,nazarans1 ,ebionites and ,sampsans respectively1 but like ,theodoret does little but repeat ,hippolytus' statements4 ,footnote #hc3 ,this book which is mentioned by all the writers who refer to ,elchasai1 doubtless began with the vision of the angel from whom he professed to receive his revelations4 ,footnote #hd3 1 ,chinese8 ,or it may be a town called ,serae4 ,footnote #he3 ,brandt 7op4 cit41 p4 #db7 thinks the word is ,mandan or ,aramaic1 and means 8the ,baptized10 i4e4 the ,mughtasila4 ,footnote #hf3 ,these measurements1 intended to show the enormous difference in size between the celestial powers and mankind1 are peculiarly ,jewish and are frequent in the ,haggadah and ,cabala4 ,footnote #hg3 ,the ,rman mile here meant was #adb yards less than ours4 ,the schoenus was a measure of land used also by the ,egyptians and ,persians4 ,footnote #hh3 i4 e4 as that of ,callistus4 ,footnote #hi3 ,hippolytus' motive in thus connecting ,alcibiades' visit with ,callistus' proceedings is obvious4 ,there could be nothing in common in the re-baptizing of reconverted heretics of which he 7probably erroneously7 accuses his adversary1 and the magical efficacy of the ablution prescribed by ,alcibiades4 ,footnote #ij3 4 ,footnote #ia3 1 8bastard40 ,is this an allusion to the composite nature of the ,elchesaite religion8 ,footnote #ib3 ,all these phrases are so condensed as to make the conjectural restoration of important words necessary4 ,it would seem that the author was here hurrying over his task4 ,footnote #ic3 4 ,the ,jewish ,law is of course intended4 ,footnote #id3 ,transmigration of souls does not appear to have entered into the conceptions of the ,mandans1 ,mughtasila1 or any other sects with which ,elchasai is known to have been connected2 but ,buddhist ideas seem to have made some way with the ,dead ,sea communities4 ,did ,alcibiades draw this idea from them8 ,if so this might explain the allusion to the ,seres4 ,footnote #ie3 4 ,footnote #if3 ,the text puts both ,holy ,spirit and ,angels of ,prayer in the plural4 ,yet they must be singular1 or the seven witnesses would be more than that number4 ,brandt 7op4 cit47 thinks many mistakes in this chapter are to be explained by a faulty translation from ,aramaic into ,greek4 ,he also thinks that the mention of salt implies a sacrament celebrated with bread and salt1 and that earth1 as one of the five elements of ,aristotle1 should be substituted for the ,earth as a pendant to which ,heaven is thrown in4 ,it is simpler to derive the spell from the ancient ,babylonian religion in which ,heaven and ,earth are coupled for the purpose of conjuration4 ,footnote #ig3 4 ,cruice and ,macmahon both translate 8spirit of destruction40 ,it evidently refers to rabies1 and the authors of the spell seem to have known that mere contact with a rabid animal might produce infection4 ,footnote #ih3 ,both ,miller and ,duncker read 1 which has been adopted here as making better sense4 ,cruice reads 1 8show himself unto40 ,footnote #ii3 4 ,often applied by the ,jews of this time to those who observed their usages1 but were not full proselytes4 ,footnote #ajj3 i4 e4 8on which they bear rule0--a well-known astrological phrase4 ,footnote #aja3 i4 e4 8rises and sets with them40 ,footnote #ajb3 ,this cannot mean that it is one of the days when the evil stars rule4 ,probably some words like 8which ,god has chosen0 are omitted4 ,footnote #ajc3 ,did ,alcibiades or ,elchasai consider ,trajan's successful campaign against the ,parthians a calamity8 ,footnote #ajd3 1 lit41 8of the ,bears40 ,thus ,cruice4 ,but it is probably another case of putting plurals for singulars4 ,footnote #aje3 ,it is said that this is an unfulfilled prediction which fixes the date of ,elchasai's book4 ,if1 however1 we take ,trajan's invasion of ,parthia at ,a4,d4 #aac1 which seems the most likely date1 the rebellion of the ,jews in the ,cyrenaica1 ,egypt and ,cyprus broke out within the three years mentioned and raged until it was suppressed by ,marcius ,turbo and ,lusius ,quietus1 about the end of #aaf4 ,the book may therefore well be later than this4 ,footnote #ajf3 ,a possible allusion to ,matt4 vii4 #f4 ,footnote #ajg3 ,for the reason of this omission see ,introduction1 supra4 ,footnote #ajh3 1 8when ,i have not kept silence about0--a roundabout phrase4 ,footnote #aji3 ,this promise is fulfilled by the peroration of ,book ,x4 ,this shows the close connection between the ,summary and the first nine ,books1 and proves that the author of ,book ,x1 if not ,hippolytus himself1 was at any rate some one who wished to be taken for him4 ,footnote #aaj3 ,the quotations in this chapter from the book of ,elchasai were doubtless taken from a ,greek translation of that work brought to ,rome by ,alcibiades4 ,footnote #aaa3 ,the reasons that probably influenced ,hippolytus in writing this description of ,jewish religion as a sequel to his ,ninth ,book are stated in the ,introduction4 ,it is for the most part extracted from ,josephus1 the order of the paragraphs following that adopted by him1 and the words being in many cases the same4 ,this has led ,cruice to suggest that both are taken from a common source1 which he takes to be a ,christian writer of the first century4 ,this is extremely unlikely1 since ,epiphanius1 ,porphyry and ,pliny all quote ,josephus directly2 but it is probable that when he leaves ,josephus1 as he does after the account of the ,sadducees1 ,hippolytus draws from the statements of some ,jewish convert to ,christianity of whom we know nothing4 ,in this1 the ,messianic ideas of the ,jews which brought about the great revolt under ,bar ,cochba are clearly set out1 but it is curious that writing as he must have done long after the practical extermination of the ,jewish nation by ,hadrian1 he should have made no allusion to it2 and it may therefore well be that he preferred to condense here the statements which ,justin ,martyr puts into the mouth of ,trypho1 with which his own agree in almost every particular4 ,this ,ninth ,book bears throughout the marks of haste or weariness1 many of the sentences1 except where he is manifestly using the work of another as model1 being slurred over and difficult to construe grammatically4 ,in one or two cases1 he contradicts his own statements1 as in the case of the ,sadducees1 making a subsequent correction by himself or the scribe necessary4 ,see n4 on p4 #adg infra4 ,footnote #aab3 4 ,here as elsewhere this seems to mean 8the learned0 simply4 ,footnote #aac3 1 8species10 or 8kinds40 ,footnote #aad3 4 ,does he mean that all the rest of the ,jews are ,essenes8 ,throughout this ,book the article is frequently omitted as in the title to this chapter4 ,the rest of the section is almost verbatim from ,josephus1 de ,bell ,jud41 ,,ii1 #h1 #b4 ,footnote #aae3 1 8make them their own children40 ,footnote #aaf3 4 ,a ,latinism here used for the first time by ,hippolytus4 ,footnote #aag3 ,these two sections also are taken from ,josephus1 op4 cit41 ,,ii1 #h1 #c1 #d4 ,footnote #aah3 ,so is this4 ,cf4 ,josephus1 op4 cit41 ,,ii1 #h1 #e4 ,footnote #aai3 4 ,the president of the feast is evidently a different person from the official of the same name in #bj1 or of the or priest in #ba1 supra4 ,footnote #abj3 ,words in 7 7 inserted by ,cruice from ,josephus from whose #f this section is taken4 ,footnote #aba3 1 volumen ad usum fidelium1 ,cruice1 8treatise10 ,macmahon4 ,footnote #abb3 ,this1 too1 is almost verbatim from ,josephus1 op4 cit41 ,,ii1 #h1 #g2 but it is to be noted that ,hippolytus omits the obligation to preserve the books of the sect and the names of the angels4 ,footnote #abc3 ,cf4 ,josephus1 op4 cit41 #h4 ,footnote #abd3 ,like the ,egyptian turria1 an axe with its blade at right angles to instead of in a line with the shaft4 ,much used for digging4 ,footnote #abe3 ,this section also is taken from ,josephus1 op4 cit41 ,,ii1 #h1 #i4 ,hippolytus omits to say that the blasphemers of ,moses were to be punished capitally4 ,the refusal to get out of bed is not mentioned by ,josephus4 ,footnote #abf3 1 lit41 8training10 as for a gymnastic competition4 ,cf4 our word 8ascetic40 ,footnote #abg3 ,josephus1 op4 cit41 #aj1 says that the sect and not their teaching was fourfold4 ,he transfers the story of pollution by touch to the attitude of the seniors towards the juniors1 and knows nothing of the gate story4 ,the ,zealots1 according to him 7op4 cit41 ,,vii1 #h1 #a7 grew up under the ,sicarii1 who defended ,masada against the ,romans in ,vespasian's time4 ,the rest of this section corresponds with his ,book ,,ii1 #h1 #aj4 ,footnote #abh3 ,in this section1 ,hippolytus leaves ,josephus1 except as to the ,islands of the ,blessed and the ,essene gift of prophecy1 both of which are to be found in ,josephus1 op4 cit41 ,,ii1 #h1 #aa1 #ab4 ,footnote #abi3 ,josephus 7op4 cit41 ,,ii1 #h1 #ac71 almost verbatim through the whole section4 ,footnote #acj3 1 properly 8nicknames40 ,he seems to imply that while they called themselves ,jews1 other people knew them as ,pharisees1 ,chasidim1 or ,puritans4 ,the statement about ,fate and the everlasting punishment of the wicked is to be found in ,josephus 7op4 cit41 ,,ii1 #h1 #ad71 but the reward of the good is there said to be metempsychosis4 ,footnote #aca3 ,this section also appears to be expanded from ,josephus1 op4 cit41 ,,ii1 #h1 #ad4 ,footnote #acb3 4 ,footnote #acc3 ,he here seems to imply that in the view of the ,jews1 at any rate1 the ,all was made from pre-existent material1 as a house from bricks1 while some things were created e nihilo4 ,this is denied in the next sentence4 ,footnote #acd3 4 ,perhaps with ,cruice and ,macmahon1 we should translate 8without life40 ,yet it seems hardly possible that ,jews considered stones and minerals as alive4 ,footnote #ace3 ,leviticus8 ,footnote #acf3 ,here he1 or perhaps some commentator1 has to contradict what he has just said about 8all0 ,jews believing these doctrines4 ,footnote #acg3 1 8acting as kings and priests40 ,footnote #ach3 ,here again it is plain that 8all ,jews0 could not believe this statement of ,messianic hopes1 and the ,sadducees in particular would have repudiated what he says about the ,resurrection and future recompense4 ,footnote #aci3 1 a play quite in ,hippolytus' usual manner on the name of the ,book and its meaning4 ,it should be noted that the 8things imagined by the heretics0 correspond to the second title1 8,refutation of all ,heresies40 ,footnote #adj3 ,he has already promised this in the conclusion to the chapter on the ,elchesaites 7p4 #ach supra71 which strengthens one's conviction that that on the ,jews was an afterthought4 ,it is plain1 however1 that nine ,books were intended to precede the 8,discourse on the ,truth40 ,here again1 he does not mention the ,summary4 ,sidenote3 p4 #dgd4 ,,book ,x ,,summaries1 ,,and ,,the ,,word ,,of ,,truth #a4 ,these are the contents of the #ajth ,book of the ,refutation of all ,heresies4 #b4 ,an epitome of all the philosophers4 #c4 ,an epitome of all the heresies4#a #d4 ,and what is in all things the ,word of ,truth4 #e4 ,having broken through the labyrinth#b of the heresies without violence but rather having dissolved them by our single refutation in the power of ,truth1 we now draw near to the demonstration of the ,truth itself4 ,for then the manufactured sophistries of the error will appear inconsistent1 when the definition of the ,truth has shown that it has not taken its beginnings from the philosophy of the ,greeks4 ,nor has it taken from the ,egyptians the doctrines 7and7 the follies which are adored among them as worthy of faith--as the mysteries have taught--nor has it been devised out of the inconsistent jugglery of the ,chaldans1 nor been forged by the unreasoning madness of the ,babylonians through the activity of demons4#c ,in whatever shape1 however1 the definition subsists1 it is true1 unguarded1 and unadorned1#d and by its appearance alone will refute the ,sidenote3 p4 #dge4 error4 ,concerning which1 although we have many times made demonstrations1 and have pointed out the ,rule of ,truth sufficiently and abundantly for those who are willing to learn1 yet once again we judge it reasonable on the top of all the doctrines of the ,greeks and heretics1 to place as if it were the crown of the books preceding1 this demonstration by means of the tenth book4 #f4 ,now having brought together the teachings of all the sages among the ,greeks in four books1#e and those of the heresiarchs in five1 we shall point out the ,doctrine concerning the ,truth in one1 after having first made a summary of what has been the opinions of all4 ,for the teachers of the ,greeks1 dividing philosophy into three parts1 so philosophize1 some preaching ,physics1 some ,ethics and some ,dialectic4#f ,and those who preached ,physics thus declared1 some that all things were born from one1 others from many4 ,and of those who said they came from one1 some said they came from what had no ,quality1 and others from that which had ,quality4 ,and of those who said they came from that which had ,quality1 some said that they came ,sidenote3 p4 #dgf4 from fire1 others from air1 others from water and yet others from earth4 ,and of those who said they came forth from many things1 some said that they came from numerable things others from boundless ones4 ,and of those who said they came from numerable things1 some say that they came from two1 others from four1 others from five1 and others from six4 ,and of those who say that they came from the boundless things1 some say that they came from things like generated things1 others from those unlike4 ,and some of them say that they came from things impassible1 others from things passible4 ,the ,stoics indeed would establish the birth of the universals from that which has no ,quality and one body4 ,for according to them1 matter unqualified and capable of change by means of the universals is their source4 ,and when it is transformed1 fire1 air1 water and earth come into being4 ,and those who will have all things to come into being from that which has ,quality are the followers of ,hippasus and ,anaximander and ,thales the ,milesian4 ,hippasus the ,metapontian#g and ,heraclitus the ,ephesian declared the genesis of things to be from fire1 but ,anaximander from air1 ,thales from water1 and ,xenophanes from earth4 8,for all things came forth from earth and all end in earth40#h ,sidenote3 p4 #dgg4 #g4 ,of those who would derive the universals from the many and the numerable1 the poet ,homer declares that the universals have been composed of earth and water when he says3-- 8,ocean source of ,gods and mother ,tethys40#i and again3-- 8,but turn ye all to water and earth40#aj ,and ,xenophanes the ,colophonian seems to agree with him1 for he says3-- 8,all we are sprung from earth and water40#aa ,but ,euripides says from earth and aether1 as he lets us see from his saying3-- 8,i sing aether and earth1 mother of all40#ab ,but ,empedocles from four1 saying thus3-- ,sidenote3 p4 #dgh4 8,hear first the four roots of all things2 ,shining ,zeus and life-bearing ,here and ,adoneus ,and ,nestis who wets with tears the human source40 ,but from five1 ,ocellus the ,lucanian#ac and ,aristotle4 ,for with the four elements they include the fifth and rotating body whence1 they say1 are all heavenly things4 ,but from six1 the followers of ,empedocles derived the birth of all things4 ,for in the verses where he says3-- 8,hear first the four roots of all things0 he makes everything come from four4 ,but when he adds to this3-- 8,and baleful ,strife apart from these and equal everywhere1 ,and ,love with them equal in length and breadth10#ad he is handing down six things as sources of the universals i4 e4 four material3 earth1 water1 fire1 and air and two1 ,sidenote3 p4 #dgi4 the agents ,love and ,strife4 ,but the followers of ,anaxagoras the ,clazomenian and ,democritus and ,epicurus and very many others whose opinions we have before recorded in part1 taught that the genesis of all things was from the boundless4 ,but ,anaxagoras says they came from things like those produced2 but the followers of ,democritus and ,epicurus1 from those unlike and impassible1 that is from the atoms2 and those of ,heraclides the ,pontian#ae and ,asclepiades#af from those which are unlike1 but passible1 such as disconnected corpuscles4 ,but the followers of ,plato say that they came from three1 and that these are ,god1 ,matter and ,exemplar2 but he divides matter into four principles3 fire1 water1 earth1 air2 and says that ,god is the ,demiurge of ,matter1 but ,exemplar the ,mind4 #h4 ,now1 having been persuaded that the system of ,natural ,science#ag is confessedly found unworkable by all these philosophers1 we ourselves shall unhesitatingly say concerning the examples of the ,truth what they are and how we believe in them4 ,but in addition we will first set forth in epitome the opinions of the heresiarchs1 so that ,sidenote3 p4 #dhj4 the opinions of all being thereby easy to discern1 we may display the ,truth as clear and easy to discern also4 #a4 ,naassenes4 #i4 ,but since this seems fitting1 we will begin first with the ministers of the serpent4 ,the ,naassenes call the first principle of the universals a man and also ,son of ,man1#ah and him they divide into three4 ,for part of him1 they say1 is intellectual1 part psychic1 and part earthly4 ,and they call him ,adamas and think the knowledge of him is the beginning of the power to know ,god4 ,and they say that all these intellectual and psychic and earthly parts came into ,jesus1 and that the three substances spoke together through ,him to the three races of the ,all4 ,thus they declare that there are three races1 the angelic1 psychic and earthly1 and that there are three ,churches1 angelic1 psychic and earthly2 but that their names are the ,called1 ,chosen1 and ,captive4 ,these are the heads of their doctrine in so far as it can be briefly comprehended4 ,they ,sidenote3 p4 #dha4 say that they were handed down by ,james the ,brother of the ,lord to ,mariamne1 thereby belying both4#ai #b4 ,perat4 #aj4 ,but the ,perat1 ,ademes the ,carystian and ,euphrates the ,peratic#bj say that a certain cosmos--this is what they call it--is one divided into three4 ,but of this threefold division of theirs1 there is a single source1 as it were a great fountain1 capable of being cut by the reason into boundless sections4 ,and the first and most excellent section is according to them the triad and the one part of it is called ,perfect ,good and ,fatherly ,greatness4 ,but the second part of the ,triad is1 as it were a certain boundless multitude of powers1 and the third is that of form4 ,and the first of the ,triad is unbegotten 7since it is good3 but the second good and self-begotten and the third1 begotten74#ba ,whence they say explicitly that there are three gods1 three words1 ,sidenote3 p4 #dhb4 three minds and three men4 ,for to each part of the cosmos when the division was made1 they assign ,gods and ,words and ,men and the rest4 ,but from on high1 from the unbegotten state and from the first section of the cosmos1 when the cosmos had already been brought to completion1 there came down in the time of ,herod a certain triple-natured and triple-bodied and triple-powered man called ,christ1 having within ,him all the compounds and powers from the three parts of the cosmos4 ,and this they will have to be the saying3 8,in ,him dwells all the ,fulness of the ,godhead bodily40 ,for they say that there came down from the two overlying worlds1 namely from the unbegotten and the self-begotten1 to this world in which we are1 all sorts of seeds of powers4 ,and that ,christ came down from the ,unbegottenness in order that through ,his descent all the things triply divided may be saved4 ,for the things1 he says1 brought down from on high shall ascend through ,him2 but those who take counsel together against those brought down shall be ruthlessly rejected and having been punished shall be sent away4 ,and he says that those worlds which will be saved are two1 the overlying ones ,sidenote3 p4 #dhc4 released from corruption4 ,but the third will be destroyed1 which is the world of form4#bb ,and thus the ,perat4 #c4 ,the ,sethiani4 #aa4 ,but to the ,sethians it appears that there are three definite principles of the universals4 ,and that each of these principles 7has boundless powers 444 everything which you perceive by your mind or which you pass over for lack of thought7#bc is formed by nature to become each of the principles as in the human soul every art is to be learned4 ,as if they say there should come to a boy spending some time with a pipe-player1 the power of pipe-playing1 or with a geometrician the power of measurement1 or in like manner with any other art4 ,but the substances of the principles1 they say1 are light and darkness4 ,and between them is pure spirit4 ,but the spirit which is set between the darkness which is below and the light which is above is1 they say1 not spirit like a gust of wind or any small breeze which may be perceived1 but resembles some faint fragrance of balsam or ,sidenote3 p4 #dhd4 of incense artificially compounded as a power penetrating by force of fragrance and better than words can say4 ,but because the light is above and the darkness below and the spirit between them1 the light1 like a ray of the sun on high1 shines on the underlying darkness1 and the fragrance of the spirit holding the middle place is borne and spread abroad as the odour of incense on the fire is borne4 ,and as the power of the triply divided is such1 the power of the spirit and the light together are below in the darkness beneath4 ,but1 they say1 the darkness is a fearful water into which the light is drawn down with the spirit and changed into a similar nature4 ,now the darkness is sensible1 and knows that if the light is taken away from it1 the darkness will remain desolate1 viewless1 without light1 powerless1 idle and weak4 ,in this way by all its wit and foresight it is forced to retain within itself the brilliance and scintillation of the light along with the fragrance of the spirit4 ,and with regard to this1 they bring in this image1 saying that as the pupil of the eye appears dark because of the ,sidenote3 p4 #dhe4 waters underneath it1 but it is made light by the spirit1 thus the light seeks after the spirit and retains for itself all the powers which wish to withdraw and to depart4 ,but these are ever boundless1 wherefrom all things are modelled and become like mingled seals4 ,for1 as the seal coming into conjunction with the wax1 makes the impress1 while itself remains by itself whatever it was1 so the powers coming into conjunction with each other elaborate all the boundless races of living things4 ,therefore they say came into being from the first conjunction of the three principles1 the form of a great seal i4e4 of heaven and earth1 which had a shape like a womb with the navel in the midst4 ,thus also the rest of the models of all things were modelled resembling a womb like heaven and earth4 ,but they say that from the water came into being the first born principle1 a violent and rushing wind the cause of all generation1 which sets in action a certain heat and movement in the cosmos from the movement of the waters4 ,and they say ,sidenote3 p4 #dhf4 that this was changed into a complete form like the hissing of a serpent1 beholding which the cosmos is driven to generation1 being excited like a womb1 and therefrom they will have it the generation of the universals is established4 ,and they say that this wind is a spirit and that a perfect god came into being from the waters and from the fragrance of the spirit and from the brilliance of the light4 ,and that there is also the begetting of a female1 ,mind1 the spark from on high which is mingled with the accretions of the body and hastens to flee away so that it may escape and not find dissolution through being enchained in the waters4 ,whence it cries aloud from the mingling of the waters according to the ,psalmist1 as they say4 8,thus the whole care of the light on high is how it shall draw the spark beneath from the ,father who is below10 that is1 from the wind which puts in action heat and disturbance and creates for himself ,mind 7a perfect son7 who is not 7peculiar7 to himself1 whom they declare1 beholding the ,sidenote3 p4 #dhg4 perfect ,word of the light from on high1 changed ,himself into the form of a serpent and entered into a womb1 so that ,he might take again that mind which is a spark of the light4 ,and this1 they say is the saying3 8,who1 being in the form of ,god1 thought it not robbery to be equal with ,god1 but emptied himself1 taking the form of a servant40 ,and this the unhappy and wicked ,sethians will have to be the servile form4#bd ,this then is what they say4 #d4 ,simon4 #ab4 ,and the all-wise ,simon says thus4 ,there is a boundless power and this is the root of the universals4 ,the boundless power is1 he says1 fire4 ,according to him1 it is not simple1 as the many say the four elements are simple and therefore think fire is simple2 but he says that the nature of the fire is double1 and of this double nature he calls one part hidden and the other manifest4 ,and ,sidenote3 p4 #dhh4 that the hidden parts are concealed within the manifest parts of the fire1 and the manifest parts of the fire are produced by the hidden4 ,but1 he says1 that all the seen and unseen parts of the fire are to be considered as having sense4#be ,therefore1 he says1 the begotten world came into being from the unbegotten fire4 ,but it began to come into being1 he says1 thus4 ,the begotten cosmos took from the principle of that fire the first six roots of the principle of generation4 ,for these six roots were born from the fire by pairs1 which he calls ,nous and ,epinoia1 ,phon and ,onoma1 ,logismos and ,enthymesis4 ,and he says that in these six roots taken together1 the ,boundless ,power exists 7potentially but not actively1 which ,boundless ,power7 he says is the 8,he who ,stands1 ,stood1 and will ,stand10 which if it be exactly reflected will be within the six powers in substance1 powers1 greatness and influence1 being one and the same as the ,unbegotten and ,boundless ,power1 and in no way inferior to that ,unbegotten and ,unchangeable and ,boundless ,power4 ,but if it remains only potentially in the ,six ,powers and is not exactly ,sidenote3 p4 #dhi4 reflected1 it1 he says1 vanishes and will die away like the grammatical or geometrical power in the mind of a man1 when he does not receive technical teaching in addition4 ,and ,simon says that himself is the ,he ,who ,stands1 ,stood1 and will ,stand1 being the ,power which is above all4#bf ,thus1 then1 ,simon4 #e4 ,valentinus4 #ac4 ,but ,valentinus and those from his school say the ,source of the ,all is a ,father and yet are carried into conflicting opinions about him4 ,for some of them think that he is alone and capable of generation1 while others hold that he is incapable of bringing forth without a female1 and give him as a spouse ,sig1 calling him ,bythos4 ,from whom and from his spouse some say that six projections came into being1 viz4 ,nous and ,aletheia1 ,logos and ,zo1 ,anthropos and ,ecclesia1 and that this is the first ,ogdoad which brings forth4#bg ,and1 again1 they say that the projections which were first born within the ,limit#bh are called the things within the ,pleroma2 but those second1 those ,sidenote3 p4 #dij4 without the ,pleroma2 and those third1 those without the ,limit1 the offspring of which last exists as the ,hysterema4#bi ,but he says that there was born from that which was projected in the ,hysterema1 an ,aeon1 and that this is the ,demiurge1 for he does not wish him to be the ,first ,god1 but speaks ill both of him and of what came into being by him4 ,and he says that ,christ came down from that which was within the ,pleroma for the salvation of the ,spirit that went astray1 which dwells in our inner man1 which they say will be saved for the sake of the indwelling one4 ,but ,valentinus will not have it that the flesh will be saved1 calling it a 8coat of skin0 and a corrupter of mankind4 ,i have described this in epitome1 as one meets with much matter concerning it and differing opinions among them4 ,this then is what ,valentinus' school thinks4#cj #f4 ,basilides4 #ad4 ,but ,basilides also says that there is a ,god-,who-,is-,not who1 being non-existent made the created world out ,sidenote3 p4 #dia4 of the things that are not4 ,he says that a certain seed1 like a grain of mustard-seed was cast down1 which contained within itself the stem1 the leaves1 the branches and the fruit2 or1 like a peacock's egg1 contains within itself a varied multitude of colours1 and they say that this is the seed of the cosmos1 from which all things were produced4 ,for he says the seed contained all things within itself1 inasmuch as thus the things that were not were preordained to come into being by the ,god-,who-,is-,not4 ,then there was1 they say1 in that seed a ,sonhood1 tripartite and in all things of the same substance with the ,god-,who-,is-,not1 being begotten from the things that were not4 ,and of this tripartite ,sonhood1 one part was itself finely divided1 another coarsely so1 while the other part needed purification4 ,but the finely-divided part1 straightway and concurrently with the happening of the first casting-down of the seed by the ,god-,who-,is-,not1 escaped and went on high and came into the presence of ,him-,who-,is-,not4 ,for every nature yearns for ,him because of ,his superabundance of beauty1 but each in a different way4 ,but the more coarsely divided part abode in the ,seed and being merely imitative could not go on high1 for it was much inferior ,sidenote3 p4 #dib4 to the finer part4#ca ,and it was given wings by the ,holy ,spirit1 for the ,sonhood putting them on1 both gives and receives benefit4#cb ,but the third ,sonhood has need of purification4 ,it remains in the heap of the ,panspermia and it gives and receives benefit4 ,and he says that there is something called the ,cosmos and something hypercosmic for 7the things that are7 are divided by him into these two primary divisions4 ,and what is between them1 he calls the ,boundary ,holy ,spirit1 having the fragrance of the ,sonhood4 ,from the ,panspermia of the heap of the cosmic seed1 there escaped and was brought forth the ,great ,ruler1 the chief of the ,cosmos1 a being of unspeakable beauty and greatness4 ,and he1 uplifting himself to the firmament thought there was none other above him4 ,and he became brighter and mightier than all below him1 save the ,sonhood left behind whom he did not know to be wiser than he4 ,this ,ruler having turned to the fashioning of the ,cosmos1 first begat for himself a ,son better than he1 and made him sit at his right hand4 ,and this place of the ,ruler they declare the ,ogdoad4 ,he then builds the whole ,sidenote3 p4 #dic4 heavenly creation4 ,but another ,ruler ascended from the ,panspermia1 greater than all those lying beneath save the ,sonhood left behind1 but much inferior to the first1 and he is called ,hebdomad4 ,he is the ,creator and ,demiurge and ,controller of all below him2 and he also made for himself a son more foresighted and wiser than he4 ,but all these1 they say1 are according to the predetermination of that ,one-,who-,is-,not1 and are worlds and boundless spaces4#cc ,and ,basilides says that on ,jesus who was born of ,mary the power of the ,gospel came1 which descended and illumined the ,son of the ,ogdoad and the ,son of the ,hebdomad for the illumination and separation and purification of the ,sonhood left behind that he might benefit and receive benefits from the souls4 ,and they say that themselves are sons of ,god1 who for this purpose are in the world1 viz4 that they may purify the souls by their teaching and go on high together with the third ,sonhood to the presence of the ,father above1 from whom the first ,sonhood proceeded4#cd ,and they declare that the cosmos shall endure until all the souls together with the ,sonhood shall withdraw from it4 ,and ,basilides is not ashamed to narrate these portents4#ce ,sidenote3 p4 #did4 #g4 ,justinus4#cf #ae4 ,justinus also daring to advance things like these1 says thus3 8,there are three unbegotten principles of the universals1 two male and one female40 ,of the male1 one is a certain principle called the ,good1 and is alone thus called1 having foreknowledge of the universals4 ,but the other male is the ,father of all begotten ones1 and has no foreknowledge and is unknown and unseen and is called1 they say1 ,elohim4 ,but the female is without foreknowledge1 inclined to passion1 double-minded1 double-bodied1 as in the stories about her#cg which we have above related in detail1 the upper parts of her down to the groin being a virgin and those below a viper4 ,the same is called ,edem and ,israel4 ,and he declares that these are the principles of the universals wherefrom all things came into being4 ,and he says that ,elohim came without foreknowledge to desire for the composite virgin1 and1 companying with her1 begat ,sidenote3 p4 #die4 twelve angels4 ,the names of these are4444#ch ,and of these the paternal ones take sides with the 7father72 but the maternal ones with the mother4 ,the same are 7the trees of ,paradise7#ci whereof ,moses1 speaking allegorically1 wrote in the ,law4 ,and all things were made by ,elohim and ,edem2 and the animals together with the rest of creation come from the beast-like parts1 but man from those above the groin4 ,and ,edem deposited in man the soul which is her power 7but ,elohim the spirit74 ,but he declares that ,elohim having learned of the light above him ascended to the presence of the ,good ,one and left ,edem behind4 ,whereat she being angered makes every plot against the spirit of ,elohim which is deposited in man4 ,and for his sake1 the ,father sent ,baruch and commanded the ,prophets 7to speak7 so that he might set free the spirit of ,elohim and draw all men away from ,edem4 ,but he ,sidenote3 p4 #dif4 declares that ,heracles became a prophet and that he was worsted by ,omphale1 that is by ,babel1 whom they name ,aphrodite4 ,and at last in the days of ,herod ,jesus became the son of ,mary and ,joseph1 to ,whom he declares ,baruch to have spoken4 ,and that ,edem plotted against ,him1 but could not beguile ,him1 and therefore made ,him to be crucified4 ,whose spirit ,justinus says went on high to the ,good ,one4 ,and thus 7the spirits7 of all who believe these silly and feeble stories will be saved2 but the body and soul belonging to ,edem1 whom the foolish ,justinus calls the ,earth1#dj will be left behind4#da #h4 ,the ,docetae4 #af4 ,but the ,docetae say things like this3 ,that the first ,god is as the seed of the fig-tree from whom have come three ,aeons1 like the stem and the leaves and ,sidenote3 p4 #dig4 the fruit4 ,and that these have projected thirty ,aeons1 each of them 7ten74 ,but all are linked together in tens and only differ in arrangement by some being before others4#db ,and they projected infinitely boundless ,aeons and are all masculo-feminine4 ,and having taken counsel they all came together into one and from this intermediate ,aeon was begotten from the ,virgin ,mary the ,saviour of all1 like in all things to the seed of the fig-tree1 but inferior to it in that ,he was begotten4 ,for the seed whence the fig-tree comes is unbegotten4#dc ,this then was the great light of the ,aeons1 complete1 receiving no setting in order1#dd containing within itself the forms of all the animals4 ,and they say that this light shining into the underlying chaos provided a cause to the things which have been and are1 and descending from on high impressed on the chaos below the forms of the ,aeonic exemplars4#de ,for the third ,aeon which had tripled itself1 seeing that all his types were drawn down into the darkness below and not being ignorant of the terrible nature of the darkness and the simplicity of the light1 created heaven and having fixed it between1 divided in twain the darkness and the light4#df ,then all the forms of the third ,aeon having been overcome1 ,sidenote3 p4 #dih4 they say1 by the darkness1 his likeness#dg subsisted as a living fire coming into being by the light4 ,from which1 they say1 the ,great ,ruler came to be1 of whom ,moses talks when he says that this ,god is a fiery ,god and a ,demiurge who ever transfers the forms#dh of all 7,aeons7 into bodies4 ,but they declare that it is these souls for whose sake the ,saviour came1#di and showed the way whereby those that had been overcome may escape4 ,and they say that ,jesus did on that unique power1 wherefore ,he could not be gazed upon by any by reason of the overpowering greatness of ,his glory4 ,and they say that all things happened to ,him as is written in the ,gospels4#ej #i4 ,monoimus4 #ag4 ,but the followers of ,monoimus the ,arab say that ,sidenote3 p4 #dii4 the principle of the ,all is a ,first ,man#ea and ,son of ,man1 and that the things which have come to pass as ,moses says1 came into being not by the ,first ,man but by the ,son of ,man1 and not from the whole1 but from part of him4 ,and that the ,son of ,man is ,iota1 which is the ,decad1 a dominant number wherein is the substance of all number1 whereby every number subsists1 and is the birth of the ,all viz4 ,fire1 ,air1 ,water and ,earth4 ,but this being so1 ,iota is one and one tittle1 a perfect thing from the ,perfect1 a tittle flowing from on high1 having within itself whatever also has the ,man the ,father of the ,son of ,man4 ,therefore ,monoimus says that the world of ,moses came into being in six days1 that is1 in six powers1 from which the cosmos came forth from the one tittle4 ,for cubes and octahedrons and pyramids and all the equal-sided figures like these1 whence are made up ,fire1 ,air1 ,water and ,earth1 have came into being from the numbers left behind in that simple tittle of the ,iota which is the ,son of ,man4 ,when therefore1 he says1 ,moses speaks of a rod turning ,sidenote3 p4 #ejj4 towards ,egypt he is attributing allegorically the woes#eb of the world to the ,iota1 nor does he figure more than the ten woes4 ,but if1 he says1 you wish to understand the ,all1 enquire within thyself who it is who says1 8,my soul1 my flesh1 my mind10#ec and who within thee makes each thing his own as another does to him4 ,understand that this is a perfect thing from the ,perfect who considers all the so-called non-existent and all the existent as peculiar to himself4#ed ,this then is what ,monoimus thinks4 #aj4 ,tatian4 #ah4 ,but ,tatian1 like ,valentinus and the others1 says that there are certain unseen ,aeons1 by one of whom below the cosmos and the things that are1 were fashioned4 ,and he practises a very cynical mode of life1 and hardly differs from ,marcion in his blasphemies and his rules about marriage4#ee ,sidenote3 p4 #eja4 #aa4 ,marcion4#ef #ai4 ,marcion the ,pontian1 and ,cerdo his teacher1 also determined that there are three principles of the ,all1 a ,good ,one1 a ,just ,one1 and ,matter4 ,but certain disciples of theirs add to this1 saying that there are a ,good ,one1 a ,just ,one1 a ,wicked ,one1 and ,matter4 ,but all agree that the ,good ,one created nothing wholly2#eg but they say that the ,just ,one1 whom some name the ,wicked ,one1 but others merely the ,just1 made all things out of the underlying ,matter4 ,for he made them not well but absurdly4#eh ,for things must need be like their creator4 ,wherefore they make use of the parable in the ,gospels1 saying1 8,a good tree cannot make evil fruits10#ei and so on1 declaring that in this it is said that things were devised wickedly by the ,just ,one4 ,and he says that ,christ is the son of the ,good ,one and was sent for the salvation of souls4 ,whom he calls the inner man1 saying that ,he appeared as a man1 ,sidenote3 p4 #ejb4 but was not man1 and as incarnate1 but was not incarnate1 and was manifested in appearance only1 but underwent neither birth nor suffering1 but seemed to do so4 ,and ,marcion does not wish that the flesh shall rise again4 ,and1 saying that marriage is destruction1 he leads his disciples to a very ,cynical life1 thinking thereby to vex the ,demiurge by abstaining from the things brought into being or laid down by him4#fj #ab4 ,apelles4 #bj4 ,but ,apelles1 the disciple of ,marcion displeased with what was said by his teacher1 as we have before said1 proposed by another theory that there are four ,gods1 declaring that one is 7good7 whom the ,prophets knew not1 but of whom ,christ is the ,son4 ,and that another is the ,demiurge of the ,all1 whom he does not wish to be a god1 and another a fiery one who is manifest1 and yet another a wicked one3 all of whom he calls angels4 ,and adding ,christ to these1 he says that ,he is the fifth4 ,but he gives heed to a book which he calls ,manifestations of a certain ,philumene whom he thinks a prophetess4 ,and he says ,sidenote3 p4 #ejc4 that ,christ did not receive the flesh from the ,virgin1 but from the adjacent substance of the cosmos4 ,thus he has written treatises#fa against the ,law and the ,prophets attempting to discredit them as false speakers and ignorant of ,god4 ,and he says1 like ,marcion1 that all flesh will be destroyed4#fb #ac4 ,cerinthus4 #ba4 ,but ,cerinthus1 who had been trained in ,egypt1 would have it that the cosmos did not come into being by the ,first ,god1 but by a certain angelic power far removed and standing apart from the ,authority set over the universals and ignorant of the ,god over all things4 ,and he says that ,jesus was not begotten from a ,virgin1 but was the son of ,joseph and ,mary in the same way as the rest of mankind1 and that ,he excelled all other men in righteousness1 moderation and intelligence4 ,and that at the ,baptism1 there descended upon ,him from the ,authority over the universals1 the ,christ in the form of a dove1 and that ,he then preached the unknown ,god and perfected his powers2#fc ,sidenote3 p4 #ejd4 but that at the end of the passion the ,christ fell away from ,jesus4 ,and ,jesus suffered1 but the ,christ remained passionless1 being a spirit of the ,lord4#fd #ad4 ,ebioni4 #bb4 ,but the ,ebioni say that the cosmos came into being from the true ,god2 but speak of the ,christ as does ,cerinthus4 ,and they live in all things according to the ,law of ,moses1 thus declaring themselves justified4#fe #ae4 ,theodotus4 #bc4 ,theodotus the ,byzantian brought in another heresy such as this1 declaring that the universals came into being by the true ,god4 ,but he says1 like the ,gnostics before described1 that the ,christ appeared in some such fashion as this4 ,he said that the ,christ was a man akin to all1 but ,he differed from others in that ,he by the will of ,god was born from a ,virgin who had been overshadowed by the ,sidenote3 p4 #eje4 ,holy ,spirit4 ,and that he was not incarnate in the ,virgin1 but at length at the ,baptism the ,christ descended upon ,jesus in the form of a dove1 whence they say ,he did not before then exercise powers4 ,but he will not have the ,christ to be ,god4 ,and so ,theodotus4#ff #af4 ,other ,theodotians4 #bd4 ,and others of them say all things like those aforesaid1 altering one single thing only in that they accept ,melchizedek as some very great power1 declaring him to exist above every power4 ,after whose likeness they will have the ,christ to be4#fg #ag4 ,phrygians4 #be4 ,but the ,phrygians take the beginnings of their heresy from one ,montanus and ,priscilla and ,maximilla1 thinking the wenches prophetesses and ,montanus a prophet4 ,but ,sidenote3 p4 #ejf4 they are considered to speak rightly in what they say about the beginning and the fashioning of the ,all1 and they receive not otherwise the things about the ,christ4 ,but they stumble with those aforesaid to whose words they erringly give heed rather than to the ,gospels1 and they prescribe new and unusual fasts4 #bf4 ,but others of them approaching the heresy of the ,noetians think in like manner concerning the wenches and ,montanus1 but blaspheme the ,father of the universals saying that ,he is at once ,son and ,father1 seen and unseen1 begotten and unbegotten1 mortal and immortal4 ,these take their starting-points from one ,noetus4#fh #ah4 ,noetus4 #bg4 ,and in the same way ,noetus1 being a ,smyrnan by birth1 a garrulous and versatile man1 brought in this heresy1 which from one ,epigonus reached ,cleomenes and has so remained with his successors until now4 ,it says that the ,sidenote3 p4 #ejg4 ,father and ,god of the universals is one and that ,he made all things1 and became invisible to the things which are when ,he willed1 and then appeared when he wished4 ,and that ,he is invisible when ,he is not seen2 but visible when ,he is seen2 and unbegotten when ,he is not begotten1 but begotten when ,he is begotten from a ,virgin2 and passionless and immortal when ,he does not suffer and die1 but that when the ,passion comes1 ,he suffers and dies4 ,they think this ,father is ,himself called ,son according to times and circumstances4#fi ,the heresy of these persons ,callistus confirmed1 whose life we have faithfully set forth4 ,who himself gave birth to a heresy1 taking starting-points from them1 while himself confessing that this ,fashioner the ,all is the ,father and ,god2 but that ,he is spoken of by name and named ,son1 while in substance ,he is 7one ,spirit74 ,for ,god1 he says is a ,spirit not other than the ,logos nor the ,logos than ,god1 and therefore this ,person is divided in name indeed1 but not in substance4 ,and he names this one ,god1 and says that ,he was incarnated4 ,and he wishes the ,son to be ,he who was seen and overcome according to ,sidenote3 p4 #ejh4 the flesh1 but the ,father to be ,he who dwelt within ,him4 ,he sometimes branches off to the heresy of ,noetus and sometimes to that of ,theodotus1 but holds nothing steadfastly4 ,this now ,callistus4 #ai4 ,hermogenes4 #bh4 ,but one ,hermogenes having also wished to say something new said that ,god made all things out of co-existent and underlying matter4 ,for that it is impossible to hold that ,god created existing things from those which are not4#gj #bj4 ,elchasaitae4 #bi4 ,but certain others1 as if bringing in something new and collecting things from all heresies1 prepared a foreign book bearing the name of one ,elchasai4 ,these in the same way as their predecessors confess that the principles of the ,all came into being by ,god1 but do not confess ,christ to be one4 ,but they say that there is one on high ,sidenote3 p4 #eji4 who is often transferred#ga into many bodies1 and that he is now in ,jesus4 ,likewise that at one time1 this one was born from ,god1 and at another became the ,spirit1 and sometimes was born from a ,virgin and sometimes not4 ,and that thereafter he is ever transferred into many bodies1 and is manifested in many according to the times4 ,and they use incantations and baptisms for their confession of the elements4#gb ,and they are excited about astrology and mathematics and 7give heed7 to magic 7acts74 ,and they say they foreknow the future4#gc #ba4 ,title lacking4#gd #cj4 7,abraham being commanded7 by ,god1 migrates from ,mesopotamia and the city of ,harran to the part now called ,palestine and ,juda but then ,canaanitis1 concerning which we have in part but not without care handed down the ,sidenote3 p4 #eaj4 account in other discourses4#ge ,through this occurred the beginning of the increase of population in ,juda1 which got the name from ,judah the fourth son of ,jacob1 of whom it was also called the kingdom1 through the royal race being from him4 7,abraham7#gf migrates from ,mesopotamia 7being #ge years old7 and being in his hundredth year 7begat ,isaac74 7,and ,isaac being7 #fj years old begat ,jacob4 ,and ,jacob when #hg years old begat ,levi4 ,but ,levi when #dj years old begat ,kohath4#gg ,and ,kohath was #d years old when he went down with ,jacob into ,egypt4 ,therefore the whole time which ,abraham and all his race by ,isaac dwelt in the land then called the ,canaanitis was #bae years4#gh ,and his 7father7 was ,terah4 ,this1 one's father was ,nahor1 his ,serug 7his ,zeu1 his ,peleg1 his ,eber7 whence 7the ,jews7 are ,sidenote3 p4 #eaa4 called ,hebrews4 ,there were #gb 7sons of ,abraham from whom also were #gb7 nations1 whose names also we have set forth in other books4#gi ,nor did we omit this in its place as we wished to show to the learned#hj our affection concerning the ,divine and the accurate knowledge concerning the ,truth which we have painfully acquired4 ,but the father of this ,eber was ,shelah1 and his ,canaan1 and his ,arphaxad1 who was born to ,shem2 and his father was ,noah in whose time the flood over the whole world came to pass1 which neither ,egyptians1 nor ,chaldans1 nor ,greeks record4 ,for to them the floods in the time of ,ogyges and ,deacalion were only in places4 ,now in their time#ha were #e generations1 or #dce years4#hb ,this ,noah being a most pious man and one who loved ,god1 alone with his wife and children and their three wives escaped the coming flood1 being saved in an ark1 the measurements and remains of which1 as we have set forth#hc elsewhere1 are shown to this day in the ,sidenote3 p4 #eab4 mountains called ,ararat which are near the land of the ,adiabeni4 ,it is then to be observed by those who wish to give a painstaking account how plainly it is shown that the ,god fearing race are older than all ,chaldans1 ,egyptians1 or ,greeks4 ,but what need is there to name here those before ,noah who both feared and spake with ,god1 when to what has gone before the witness of antiquity is sufficient8 #ca4 ,but since it seems not unreasonable to show that those nations who occupy themselves with philosophy#hd are later in date than they who feared ,god1 it is right to say both where their race came from1 and that when they migrated to these countries1 they did not take a name from them1 but themselves gained one from those who first ruled#he and dwelt there4 ,the three sons of ,noah were ,shem1 ,ham and ,japhet4 ,from them the whole race of men multiplied and dwelt in every country4 ,for the word of ,god#hf was confirmed by them which said1 8,increase and multiply and fill the earth40#hg ,so mighty was this one saying1 that #gb children were begotten by the #c sons1 family ,sidenote3 p4 #eac4 by family1 of whom #be were ,shem's1 #ae ,japhet's1 and #cb ,ham's4 ,and the sons of ,ham were1 as has been said #cb3--;his were ,canaan1 from whom the ,canaanites1 ,misraim1 from whom the ,egyptians1 ,cush1 from whom the ,ethiopians1 ,phut1 from whom the ,libyans4 ,these in their own speech unto this day are called by the common name of their ancestors and even in the ,greek are named by the names by which they have just been called4 ,but if it were shown that there were formerly none to inhabit their countries1 nor a beginning of any race#hh of men1 yet there are still these sons of ,noah1 a ,god-fearing man who was himself a disciple of ,god-fearing men1 thanks to which he escaped the great although temporary threat of the waters4 ,how then can it be denied that there were ,god-fearing men earlier than all ,chaldans1 ,egyptians and ,greeks1#hi the father of which last was born to that ,japhet and had the name ,jovan1 whence the ,greeks and ,ionians8 ,and if the nations who occupy themselves with matters of philosophy are shown to be altogether of much later date than the ,god-fearing race and the ,flood1 will not the ,barbarian ,sidenote3 p4 #ead4 and whatever races in the world are known and unknown1 appear later than these8 ,wherefore now1 do ye ,greeks1 ,egyptians and ,chaldans and every race of men master this argument and learn what is the ,divine and what ,his well-ordered creation from us1 the friends of ,god1 who have not been trained in dainty phrase1 but in the knowledge of ,truth and the practice of moderation find words for ,his demonstration4#ij #cb4 ,one ,god is the ,first and ,only ,one and ,creator and ,ruler of all4 ,he has no coval1 neither boundless chaos1 nor immeasureable water1 nor solid earth1 nor compact air1 nor hot fire1 nor subtle spirit1 nor the blue canopy of great heaven4#ia ,but ,he was ,one1 alone with ,himself1 who when ,he willed created the things which are1 which at first were not1 save that ,he willed to create them as knowing of what they would be4 ,for foreknowledge also is present with ,him4 ,he fashioned first the different principles of things to come--fire and spirit1#ib water and earth1--from which different principles ,he made ,his creation4 ,and some ,sidenote3 p4 #eae4 things ,he made of one substance and some he bound together out of two1 others of three and yet others of four4 ,and those that are of one were immortal1 for dissolution does not dog them1 for that which is one will never be dissolved4 ,but those made from two or three or four substances are dissoluble1 wherefore they are called mortal4 ,for death is called this1 the dissolution of what is bound together4 ,we think we have now answered sufficiently those who have sound perception1 who1 if for love of learning they will enquire further into these substances and the causes of the fashioning of all things1 they will learn them by reading our book1 treating of 8the ,substance of the ,all40#ic ,and ,i think that it is here enough to set forth the causes from ignorance whereof the ,greeks glorified with dainty phrase the parts of the creation1 but ignored the ,creator4 ,starting wherefrom the heresiarchs1 transfiguring into like expressions what was formerly said by the ,greeks have composed laughable heresies4 #cc4 ,this ,god1 then1 ,one and ,over ,all having first conceived ,sidenote3 p4 #eaf4 in ,his mind begat the ,word1 not a word in the sense of a voice1 but the indwelling ,reason#id of the ,all4 ,he begot ,him alone from the things which are4 ,for the ,father ,himself was what is1 from ,whom was the ,word1 the cause of the begetting of things coming into being1 bearing within ,himself the will of ,his begetter1 not ignorant of the thought of the ,father4 ,for from the time#ie of ,his coming forth from ,him who begat ,him1 becoming ,his first-born voice1 ,he holds within ,himself the ideas conceived in ,his ,father's mind4 ,whence1 on the ,father ordering the world to come into being1 the ,word completed it in detail1#if thus pleasing ,god4 ,and the things which multiply by generation1 ,he formed male and female2 but all those for service and ministry he made either males who have no need of females or neither male nor female4 ,for when the first substances ,sidenote3 p4 #eag4 of these came into being namely ,fire and ,spirit1 ,earth and ,water1 from the things that were not1 neither male nor female things existed4 ,nor could male and female have come forth from each of these1 unless the ,god who gave the command had willed that the ,word should do this service4#ig ,i confess that angels are formed of fire and ,i say that no females are present with them4 ,but ,i consider that ,sun and ,moon and stars were in like manner formed of fire and spirit and are neither male nor female4 ,but ,i say that swimming animals were formed of water and that winged ones are male and female4#ih ,for thus ,god willed and commanded that the watery substance should be fruitful4 ,in like manner1 serpents and wild beasts and all sorts of animals were formed from earth and are male and female2 for this the nature of begotten things allowed4 ,for whatever things ,he willed1 those ,god created4 ,these ,he fashioned by the ,word1 for they could not have come into being otherwise than they did4 ,but when as ,he had willed ,he also created1 ,he called and designated them by name4 ,thereafter ,he fashioned the ruler of them all1 and equipped him from all substances brought together4 ,nor did ,he wish to make a ,god and fail1 nor an angel--be not deceived--but ,sidenote3 p4 #eah4 a man4 ,for had ,god willed to make thee a ,god1 ,he could3 thou hast the example of the ,word4 ,but ,he willed a man and created thee a man4 ,but if thou dost wish also to become a ,god1 hearken to the ,creator and withstand ,him not now1 so that being found faithful over a little1 thou mayest be entrusted with much4#ii ,only the ,word of this ,god is from ,him4 ,wherefore ,he also is ,god1 being the substance of ,god4 ,but the world is from nothing4 ,wherefore it is not ,god and it will be dissolved#ajj when the ,creator wills4 ,but ,god who created makes nothing evil2 but he creates it fair and good4 ,for ,he who creates is good4 ,but man when he came into being was an animal with free-will1#aja not having a ruling mind1 nor dominating all things by reflection and authority and power1 but a slave#ajb and full of all contrary desires4#ajc ,who1 in that he is free to choose produces evil1 which when it is completed by accident is nothing unless thou dost make it4#ajd ,for it is by the thinking and willing something ,sidenote3 p4 #eai4 evil1 that it is named evil2 which was not from the beginning1 but came into being later4 ,and as man was free to choose1 a ,law was laid down by ,god1 not vainly4 ,for if man were not free to will or not to will1 what need of a ,law8#aje ,for the ,law is not decreed for a dumb beast1 but a bridle and a whip2 but to man was appointed a commandment and a penalty in respect of what he was to do and not to do4 ,and the ,law as to this was laid down of old through righteous men4 ,nearer to our own times1 a ,law full of majesty and justice was laid down through the ,moses aforesaid1 a steadfast man and one who loved ,god4 ,all these things1 the ,word of ,god directs1 the ,first-born ,son of the ,father1 the light-bringing voice before dawn4#ajf ,thereafter there came into being righteous men who loved ,god4 ,these were called prophets from their showing beforehand the things to come4#ajg ,to whom word came not at one season only1 but through all generations the utterances of things foretold was most clearly brought forward4#ajh ,sidenote3 p4 #ebj4 ,nor did they merely give an answer to those present there at the time1 but through several generations also the things to come were foreshadowed4 ,and this because speaking of things past they recalled them to mankind2 but by showing what was then happening they put away carelessness1 and by foretelling the future have made every one of us fearful by the sight of the fulfilment of prophecies and the expectation of the future4 ,such is our faith1 ,o all ye men who are not persuaded by vain speeches1 nor captured by sudden movings of the heart1 nor enchanted by plausible and eloquent words1 but have not been obdurate to words uttered by ,divine power4 ,and these things ,god commanded the ,word2 and the ,word speaking through the prophets1 uttered them for the turning of man from disobedience and emancipating him from the force of ,fate1 but calling him to liberty by his free choice4#aji ,the ,father in the last days sent forth this ,word1 not speaking through a prophet1 and not wishing that the ,word when proclaimed should be darkly guessed at1 but that ,he should be manifested to the very eyes of all4 ,he1 ,i say1 ,sidenote3 p4 #eba4 7sent ,him forth7 that the world when it beheld ,him should be put to shame4 ,for ,he did not give commandment through the person of prophets1 nor affright the soul by an angel1 but was ,himself present and spake4 ,him we know to have taken body from a ,virgin and to have moulded#aaj the old man through a new formation4 ,we know that ,he passed in life through every age1#aaa so that ,he might become a law for every age1 and that ,his presence might show forth ,his manhood as an example#aab to all men2 and that through ,him it might be proved that ,god makes nothing evil1 and that man as master of himself can will or not will evil1 being capable of both4 ,we know1 too1 that this man came into being out of the same material#aac as ourselves2 for were ,he not of the same matter it would be vain to order that the ,teacher be imitated4 ,for had that ,man chanced to be of another substance than ours why should he order me who am weak by nature to do things like ,himself8 ,and in that case how is ,he good and just8 ,but in order that ,he might not be thought different from us1 ,he underwent toil1 and was willing to hunger1 and denied not thirst1#aad and was stilled in sleep1 and renounced not suffering1 and ,sidenote3 p4 #ebb4 submitted to death1 and manifested resurrection1 sacrificing in all this ,his own manhood1 so that thou when suffering may not be faint-hearted1 but mayst confess thyself a man and expect also what the ,father promised ,him4 #cd4 ,such is the true word about the ,divine4#aae ,o all ye men1 ,greeks and ,barbarians1 ,chaldans and ,assyrians1 ,egyptians and ,libyans1 ,indians and ,ethiopians1 ,celts and ye army-leading ,latins1#aaf and all ye dwellers in ,europe1 ,asia and ,libya4#aag ,to you ,i am become a counsellor1 being a disciple of the ,word who loves man and myself a lover of mankind1 so that you may hasten to be taught by us who is the real ,god and what ,his well-ordered creation4 ,and that you give not heed to the sophistries of artificial discourses1#aah nor to the crazy promises of plagiarizing heretics1 but to the august simplicity of unboastful truth4 ,through the knowledge of which1 you shall escape the coming menace of the judgment of fire1 and the unlighted vision of gloomy ,tartarus unillumined by the voice of the ,word1 and ,sidenote3 p4 #ebc4 the boiling of the ,lake of the eternal ,gehenna of flame1 and the ever-threatening eye of the angels punished in ,tartarus1#aai and the worm which through the filth of the body turns towards the body which threw it forth as for food4 ,and these things thou shalt escape when thou hast been taught the ,god ,who ,is4 ,and thou shalt have an immortal body together with an incorruptible soul4 ,and thou shalt receive the kingdom of the heavens1 who whilst on earth didst also recognize the heavenly ,king4 ,but thou shall speak with ,god and be joint heir with ,christ1 not enslaved by desires nor sufferings nor diseases4#abj ,for thou wilt have become ,god4 ,for whatever sufferings thou underwent as man1 thou hast shown that thou art a man2 but whatever is appurtenant to a ,god1 that ,god has promised to bestow1 because thou hast been made divine1 since thou hast been begotten immortal4 ,this is the true 8,know ,thyself10 the knowledge of the ,creator ,god4 ,for to him who knows himself has occurred the being known to ,him by whom ,sidenote3 p4 #ebd4 he is called4 ,wherefore now1 ,o men1 be not your own enemies1 nor hesitate to turn again4 ,for ,christ is the ,god over all1 ,who has arranged to wash away iniquity from among men1 and to make anew the old man who from the beginning was called ,his image1 thus showing forth ,his love towards thee4 ,having hearkened to ,whose august precepts1 and having become a good imitator of the ,good ,one1 thou wilt be like unto and be honoured by ,him4 ,for ,god asks no alms1#aba and has made thee ,god for ,his own glory4 ,,footnotes ,footnote #a3 ,the promises before noted at the end of ,books ,,viii and ,,ix to declare the ,doctrine of ,truth says nothing of these epitomes1 nor do they always accord with the earlier ,books which may be supposed to be here epitomized4 ,for a suggested explanation of this discrepancy see ,introduction1 ,vol4 ,i1 pp4 #ah1 #ai supra4 ,it should also be noted that1 while the author omits here any detailed mention of the contents of ,books ,,ii1 ,,iii1 and ,,iv1 he can hardly have had ,book ,i before his eyes at the time of writing1 or he would have referred to it directly instead of quoting as he does from ,sextus ,empiricus4 ,as has been said in the ,introduction1 the 8epitome of the heresies0 bears closer relation to ,books ,v-,,ix1 although it omits several heresies included in the epitomized books4 ,that the writer1 if not ,hippolytus himself1 is at any rate writing in his name1 is plain from the wording of chap4 #e1 infra1 and we can hardly suppose a forger so reckless as not to have read the earlier ,books before attempting to epitomize them4 ,on the other hand1 it is perfectly conceivable that ,hippolytus had in his possession notes from which his earlier ,books were written1 and that of these only a part remained when he set to work to write ,book ,x4 ,it would seem1 therefore1 that only some such hypothesis as that given in the ,introduction really fits the case4 ,as to the style of the ,book it does not differ materially from that of the others1 save in one particular4 ,this is the frequent omission of the definite article1 which is so frequent as to arouse suspicion that the scribe may have been here translating from a ,latin rather than copying from a ,greek original4 ,footnote #b3 ,this is the main reason for supposing that this ,book is that called the ,labyrinth which ,photius says was by the author of the work ,on the ,universe1 attributed by the list on the chair to ,hippolytus4 ,cf4 ,salmon in ,d4,c4,b41 8,hippolytus ,romanus40 ,footnote #c3 ,all these were probably described in the missing ,books ,,ii and ,,iii1 together with ,book ,,iv1 supra4 ,footnote #d3 4 ,footnote #e3 ,book ,i only is concerned with the teachings of the ,greek philosophers2 but ,books ,,ii and ,,iii must1 according to the promise in ,vol4 ,i1 pp4 #fc1 #fd1 have contained an exposition of the mystic rites and astrological doctrine1 and ,book ,,iv is entirely taken up with magic and divination4 ,this is confirmed by the statement in ,vol4 ,i1 p4 #aai4 ,hippolytus must therefore have forgotten this when writing ,book ,x1 or at any rate did not have the earlier ,books before him4 ,footnote #f3 ,from here to the end of the section on p4 #dgi ,cr41 is a copy from ,sextus ,empiricus' work1 ,adversus ,physicos1 c4 #aj4 ,so close is this that we are able by its aid to correct by it the faulty text of ,sextus1 and vice vers4 ,sextus1 as a sceptic1 was of course as much opposed to the study of nature as ,hippolytus1 and was therefore only interested in showing the discrepancies among its teachers4 ,but how does this make the quotation from him an 8epitome08 ,footnote #g3 ,not mentioned in ,book ,i4 ,footnote #h3 ,karsten1 ,,viii1 p4 #de4 ,footnote #i3 ,il41 ,,xiv1 #bja4 ,footnote #aj3 ,il41 ,,vii1 #ii4 ,footnote #aa3 ,karsten1 ,,ix1 p4 #di4 ,footnote #ab3 ,said to be a quotation from ,euripides' ,hymns4 ,footnote #ac3 ,not mentioned in ,book ,i4 ,footnote #ad3 ,cf4 pp4 #hc1 #hd supra4 ,footnote #ae3 ,not mentioned in ,book ,i4 ,footnote #af3 ,not mentioned in ,book ,i4 ,footnote #ag3 4 ,footnote #ah3 ,cf4 p4 #cga ,cr4 ,footnote #ai3 ,in this chapter on the ,naassenes1 ,hippolytus may be supposed to have had before him either the whole of ,book ,v or the notes from which it was written4 ,we may see1 therefore1 from this1 what his idea of an epitome is4 ,he does not try to condense his former statements so as to give us a bird's-eye view of the whole heresy1 but picks out from them a few sentences which seem to him of special importance4 ,hence it is only useful to us as a means of checking the text1 and brings us no nearer to an appreciation of the doctrines of the sect4 ,footnote #bj3 ,cf4 ,vol4 ,i1 p4 #fi supra1 where this ,ademes is called ,akembes and both he and ,euphrates are mentioned as astrologers only4 ,in ,vol4 ,i1 p4 #adi also the order is reversed and ,ademes is called ,celbes4 ,theodoret1 ,haer4 ,fab41 ,i1 #ag1 quotes this chapter almost verbatim1 thereby showing that it was ,book ,x and not ,book ,v which he copied4 ,footnote #ba3 ,words in 7 7 added from ,theodoret1 ubi cit4 ,footnote #bb3 ,cf4 ,vol4 ,i1 pp4 #adf-adh supra1 which this chapter follows closely4 ,footnote #bc3 ,words in 7 7 added from ,vol4 ,i1 p4 #afa supra4 ,nearly four lines are wanting here which can be filled from the page quoted4 ,footnote #bd3 ,throughout this chapter1 the summarizer copies closely the former account of the ,sethians1 for which see ,vol4 ,i1 pp4 #afj-afi supra4 ,i have not thought it worth while to draw attention to the slight differences in readings1 but it is plain that the meaning in both cases was as obscure to the summarizer as it is to us4 ,footnote #be3 4 ,this is evidently taken from the account of ,simon's doctrine in ,book ,,vi1 c4 #ab 7p4 #f supra71 which says that the unseen parts of the fire have 8and a share of mind10 without mention of the seen parts4 ,the rest of this chapter1 with the exception of the last sentence attributing supreme power to ,simon1 is substantially1 but not exactly word for word1 identical with c4 #ab of ,book ,,vi4 ,cf4 pp4 #bdg1 #bej and #bei ,cr4 ,footnote #bf3 ,the only ground for this assertion seems to be ,simon's statement to ,helen of ,tyre 7see p4 #ae supra71 that he was the 8,power over all things10 which seems to be explained by that on p4 #ab supra1 that the ,power which ,stands1 etc41 is potentially in all things4 ,footnote #bg3 4 ,while in ,book ,,vi1 of which these chapters profess to be a summary1 the author describes ,nous and ,aletheia with their projectors as the descendants of ,bythos alone1 he here gives an account of the rival opinion that ,bythos had a spouse called ,sig1 and he reckons her in with her descendants so as to make up the number of eight4 ,footnote #bh3 ,this is1 of course1 the ,horos of ,book ,,vi4 ,footnote #bi3 ,this word is also used in ,book ,,vi 7see p4 #bhf ,cr471 as the exact converse of the ,pleroma or ,fulness4 ,footnote #cj3 ,it is curious that throughout this chapter there is no attempt to quote directly from ,book ,,vi1 and that it is evidently the opinions of the ,italic school of ,valentinus and not the ,anatolic that the author is here summarizing4 ,in the next chapter1 as will be seen1 he resumes direct quotations4 ,footnote #ca3 ,so far1 the author is transcribing almost verbatim the statements in ,book ,,vii1 cf4 pp4 #cdf-cej ,cr4 ,footnote #cb3 ,this is not said of the ,holy ,spirit in ,book ,,vii1 cf4 pp4 #gj1 #ga supra4 ,footnote #cc3 ,this1 too1 is a new statement1 although it may perhaps be implied from what is said on pp4 #gb1 #gc and #gf supra4 ,footnote #cd3 ,so p4 #gf supra4 ,footnote #ce3 ,save as before noted1 everything in this chapter is to be found in the account of ,basilides given in ,book ,,vii4 ,the few exceptions show that the summarizer had assimilated its contents and an intelligent knowledge of ,basilides' teaching4 ,he entirely omits1 however1 the prediction of the ,great ,ignorance4 ,footnote #cf3 ,the summarizer here takes ,justinus from among the ,ophites of ,book ,v1 where he is to be found in the earlier part of the text1 and puts him after ,basilides4 ,footnote #cg3 ,reading for 4 ,footnote #ch3 ,these are omitted from the text1 possibly because the summarizer did not wish to repeat names which might be used in magic4 ,cruice supplies them in his text from ,book ,v1 ,vol4 ,i1 p4 #agc supra1 which see4 ,footnote #ci3 ,the words in round brackets 7 7 are as elsewhere in this chapter supplied by ,cruice from ,book ,v4 ,footnote #dj3 ,cf4 ,vol4 ,i1 p4 #age supra4 ,footnote #da3 ,there is nothing in this chapter which is not taken from the account of ,justinus' doctrines in ,book ,v1 nor anything to show that the summarizer had any knowledge of these except from this4 ,footnote #db3 6 ,footnote #dc3 ,so the ,codex4 ,cruice has 1 8begotten10 but ,i see no reason for the alteration4 ,footnote #dd3 4 ,perhaps 8adornment40 ,footnote #de3 4 ,footnote #df3 ,cf4 p4 #ajb supra4 ,footnote #dg3 4 ,footnote #dh3 4 ,as before he means 8patterns0 or 8exemplars40 ,footnote #di3 4 ,footnote #ej3 ,here again there is nothing which cannot be found in ,book ,,viii 7see pp4 #ii-aje supra71 from which this chapter is evidently taken4 ,as has before been said1 the summarizer to arrive at this has omitted all mention of ,satornilus1 ,menander and ,carpocrates1 while the other systems mentioned in ,book ,,vii1 he has placed after the ,docetae instead of before them4 ,footnote #ea3 ,the summarizer here uses for the first time in our text the expression 8,first ,man10 which plays so large a part in later heresies such as ,manichism4 ,for its early appearance in ,western ,asia and its influence see ,bousset's ,hauptprobleme der ,gnosis1 c4 #d1 8,der ,urmensch10 and ,forerunners1 ,i1 p4 lxi1 and ,,ii1 pp4 #bib1 #bic4 ,footnote #eb3 4 ,he evidently refers to the ten plagues as on p4 #aji supra4 ,footnote #ec3 ,he omits the 8,my ,god 444 my understanding0 of the letter to ,theophrastus1 on p4 #aaj supra4 ,footnote #ed3 ,he alters the 7cf4 p4 #dae ,cr47 to --a fair proof of the inaccuracy of the scribe4 ,except for the inaccuracies noted1 however1 there is no statement in this summary which cannot be found in ,book ,,viii1 pp4 #ajf-aaa supra4 ,footnote #ee3 ,for these few lines1 the summarizer has evidently not taken the trouble to refer to the author's statements about ,tatian in ,book ,,viii1 p4 #aaa supra4 ,he now omits all reference to ,justin ,martyr1 there said to be ,tatian's teacher1 and to ,tatian's peculiar ideas about the salvation of ,adam2 while he introduces a special world-creating aeon not mentioned elsewhere4 ,footnote #ef3 ,here he omits the heresies of the ,quartodecimans and the ,encratites1 which receive notice in ,book ,,viii1 pp4 #aac1 #aae1 #aaf supra1 and passes on to ,marcion1 who was a contemporary of ,valentinus4 ,it is plain1 therefore1 that he does not attempt in the summary to keep either to order of date or to that of the earlier books4 ,footnote #eg3 4 ,so the ,codex4 ,some word seems to be missing2 but perhaps the passage should read 1 8none of the universals40 ,footnote #eh3 1 8unreasonably40 ,footnote #ei3 ,matt4 vii4 #ah4 ,footnote #fj3 ,this also is certainly not taken from the chapters on ,marcion in ,book ,,vii1 pp4 #hb-ij supra1 which are mainly devoted to an attempt to prove ,marcion to have plagiarized from ,empedocles4 ,nor is it from ,irenus or from the tractate ,adversus omnes hreses4 ,footnote #fa3 1 8summaries08 ,footnote #fb3 ,the substance of this can be found in the account of ,apelles in ,book ,,vii1 pp4 #if-ig supra2 but the summarizer does not use the phrases of the earlier book1 and he can hardly have had it before him4 ,footnote #fc3 ,as before 7p4 #chi ,cr471 ,macmahon here translates 1 8he wrought miracles40 ,footnote #fd3 ,this1 on the other hand1 is taken almost verbatim from c4 #cc of ,book ,,vii 7pp4 #ib1 #ic supra71 the few slight differences between the two chapters being not other than a careless scribe might be expected to make4 ,footnote #fe3 ,this also from ,book ,,vii1 p4 #ic supra1 but slightly condensed4 ,footnote #ff3 ,this also appears to be condensed from the account of ,theodotus in ,book ,,vii1 pp4 #ic1 #id supra4 ,the summarizer adds to it the alleged denial by ,theodotus of ,christ's divinity1 which does not appear in ,book ,,vii4 ,footnote #fg3 ,this1 too1 is not inconsistent with the account of 8other ,theodotians0 in ,book ,,vii1 pp #id1 #ie supra1 but omits all reference to the ,nicolaitans4 ,footnote #fh3 ,here the summarizer reverts to ,book ,,viii1 pp4 #aac1 #aad supra1 from which his account of the ,phrygians or ,montanists appears to be taken4 ,the phrases used are not identical1 and while ,book ,,viii merely says that the ,montanist heresy agrees with the ,patripassianism of the ,noetian1 the ,summary declares that the first was absolutely derived from the second4 ,footnote #fi3 4 ,cf4 the 1 p4 #dcd ,cr4 ,otherwise this chapter seems to be a condensed paraphrase rather than a series of extracts from ,book ,,ix1 the summarizer having here added together the 8heresies0 so called of ,noetus and ,callistus4 ,as mentioned in the ,introduction1 he is careful not to mention that ,callistus was a ,pope1 and in the last sentence but one1 he omits the name of ,sabellius which is mentioned in the earlier book4 ,cf4 p4 #acj supra4 ,footnote #gj3 ,he now reverts to ,hermogenes1 against whom ,tertullian wrote1 and who must therefore in the time of ,callistus have long been dead4 ,the few lines given here correspond to the opening sentences of the chapter on this heretic in ,book ,,viii1 p4 #aab supra1 which see4 ,footnote #ga3 1 lit41 8poured0 as from one vessel into another--a considerable amplification of the statement in ,book ,,ix1 p4 #acd supra4 ,footnote #gb3 ,water and ,earth are the only two 8elements0 mentioned in the exorcisms attributed to the ,elchesaites in ,book ,,ix1 p4 #ace supra4 ,footnote #gc3 ,the statements in this account of the ,elchesaites are all to be found in the description of them in ,book ,,ix1 pp4 #acb-ach supra2 but the same words are not used1 and there is nothing to show that the summarizer had the earlier book before him at the time of writing4 ,footnote #gd3 ,cruice suggests that the considerable lacuna that there evidently is here was filled by a summary of the chapters on the ,jewish sects with which ,book ,,ix ends 7see pp4 #dee-dgb ,cr474 ,this hardly seems to correspond with the form of what is left2 but it is not impossible that we have here excerpts from the book on chronology which we know ,hippolytus to have written4 ,another suggestion is that what follows is from his ,commentary on ,genesis1 of which a few fragments survive4 ,footnote #ge3 ,were these the treatise 8,on the ,all0 which ,hippolytus wrote8 ,footnote #gf3 ,as throughout the words in round brackets 7 7 are supplied by ,cruice4 ,in this chapter they are mainly taken from ,gen4 xi41 which see4 ,footnote #gg3 4 ,in all these names ,i have used the spelling of the ,a4 ,v4 as being more familiar to the general reader than that of the ,,lxx4 ,footnote #gh3 ,if ,abraham did not beget ,isaac until he had been twenty-five years in ,canaan1 the figures would be for ,abraham twenty-five1 for ,isaac sixty1 for ,jacob eighty-seven1 for ,levi forty1 for ,kohath four4 ,but this makes #baf at least4 ,footnote #gi3 ,so the fragment of the ,chronicon attributed to ,hippolytus in ,fabricius1 ,s4 ,hippolyt4 ,opera1 p4 #ej1 which perhaps goes to show the authorship of the ,summary4 ,footnote #hj3 4 ,footnote #ha3 1 that is reckoning from ,noah to ,eber4 ,footnote #hb3 ,cruice would read #die years4 ,footnote #hc3 4 ,the phrase that he uses everywhere in the book for statements in this work4 ,see n4 on previous page4 ,footnote #hd3 4 ,this is in pursuance of ,hippolytus' favourite theory that philosophy was the source of all heresy4 ,footnote #he3 4 ,macmahon translates 8were born10 but ,i think the word is never used in that sense by ,hippolytus4 ,footnote #hf3 4 ,an unusual phrase here4 ,footnote #hg3 ,gen4 i1 #bc4 ,footnote #hh3 ,reading with the ,codex instead of the of ,cruice4 ,footnote #hi3 ,because these 8,god-fearing men0 were before the ,flood1 and the others could only have descended from ,shem1 ,ham or ,japhet4 ,footnote #ij3 ,this seems to be the author's meaning1 but the reading is not very well settled4 ,cruice translates qui non elegantibus verbis divina coluimus1 which ,macmahon follows4 ,footnote #ia3 ,this is1 of course1 an allusion to the theories of the 8,barbarians0 on the ,deity set out in ,book ,,iv4 ,cf4 ,vol4 ,i1 p4 #ajd supra4 ,footnote #ib3 ,it is curious that throughout this chapter he uses 8spirit0 as the fourth element instead of 8air40 ,so ,photius1 quoting from the work 8,on the ,all10 which is attributed to ,hippolytus4 ,footnote #ic3 ,this work is known to us by the list on the chair mentioned in the ,introduction1 and by a notice by ,photius1 who seems to have read the work under the name of ,josephus4 ,cf4 ,salmon in ,d4 ,c4 ,b41 s4n4 8,hippolytus ,romanus40 ,footnote #id3 ,this which ,philo distinguishes from the seems to have been a phrase first adopted into ,christian theology by ,theophilus of ,antioch4 ,footnote #ie3 4 ,footnote #if3 4 ,footnote #ig3 4 ,footnote #ih3 ,like most of the ancients1 ,hippolytus does not know that fish have sex4 ,footnote #ii3 ,cf4 ,matt4 xxv4 #ba1 #bc2 ,luke xix4 #ag4 ,footnote #ajj3 1 8receives dissolution40 ,footnote #aja3 1 8his own authority08 ,footnote #ajb3 i4 e4 to his passions4 ,see p4 #agh infra4 ,footnote #ajc3 4 ,footnote #ajd3 ,so ,cruice4 ,macmahon says1 8which evil is not consummated except you actually commit some piece of wickedness10 ,but the reading is very uncertain4 ,footnote #aje3 1 8why was the ,law enacted80 ,footnote #ajf3 1 8,before the ,morning ,star40 ,cf4 #b ,peter i4 #ah1 #ai4 ,footnote #ajg3 4 ,the real derivation is from 4 ,footnote #ajh3 ,cruice points out the likeness between this doctrine of the ,word speaking through the ,prophets1 and that with which ,origen begins his treatise1 7,i1 #a71 that before the ,incarnation 8,christ1 the ,word of ,god1 was in ,moses and the prophets40 ,it was doubtless this1 and the likeness between the theory of the origin of evil as given on pp4 #eah1 #eai ,cr4 of our text1 and that of ,origen in ,joann1 ,,ii1 #g1 #h1 which caused some commentator to write in the margin of the ,codex1 3 8,origen and ,origen's opinions40 ,the words used in the two cases are too unlike to suggest any identity of authorship or conscious borrowing2 but it is perfectly probable that ,origen when in ,rome communicated with ,hippolytus as head of the ,greek-speaking community there1 and that they had many ideas in common4 ,this would account at once for the likeness between the passages noted and for the confusion between ,hippolytus and ,origen as the author of the ,philosophumena1 while it throws new light on ,origen's condemnation for heresy4 ,footnote #aji3 4 ,footnote #aaj3 ,reading with ,cruice for the of ,miller4 ,although ,miller's reading accords with the ,scriptural 8put on the old man10 the allusion is evidently to the of a few lines lower down4 ,footnote #aaa3 ,this is evidently an allusion to the extraordinary theory of ,hippolytus' master1 ,irenus 7,book ,,ii1 c4 #cc1 #c1 p4 #cca1 ,harvey71 that ,christ having suffered at #cj years old lived and taught after the ,resurrection until ,he was 8#dj or #ej10 thus 8passing through every age40 ,cf4 ,forerunners1 ,,ii1 p4 #fa and note4 ,footnote #aab3 1 8arm0 or 8goal40 ,footnote #aac3 1 lit41 8dough0 or plastic substance4 ,footnote #aad3 ,an allusion to the ,word on the ,cross4 ,footnote #aae3 4 ,footnote #aaf3 ,it is curious that he does not call them ,romans4 ,footnote #aag3 ,the ,greek name for the province called by the ,romans ,africa4 ,footnote #aah3 ,he is here repeating the phrase used on p4 #aej1 with which he begins this ,book4 ,its repetition shows the continuity of this last and that it was all written at the same time and by the same author4 ,footnote #aai3 4 ,tartaruchian is a ,coptic form4 ,see ,budge's ,miscellaneous ,texts of ,upper ,egypt1 #aiae1 p4 #eij4 ,footnote #abj3 1 ,cr4 familiaris1 ,macm41 8companion of40 ,footnote #aba3 4 ,the phrase has given much concern to commentators4 ,cruice suggests 1 8has a great esteem for thee40 ,wordsworth translates 8has a longing for thee40 ,macmahon 87by such signal condescension7 does not diminish aught of the dignity of ,his divine perfection40 ,the phrase is probably an allusion to the heathen notion formally stated by ,aelius ,aristides and others that the gods had need of the sacrifices of mortals4 ,,index ,adam of ,cabala1 i4 #abj n4 #f2 the first man1 ap4 ,chaldans1 i4 #abb2 arch-man of ,samothrace1 i4 #acb2 made by ,jaldabaoth and his sons1 ap4 ,ophites1 i4 #abb n4 #c4 ,see ,tatian ,adamas1 supreme god of ,naassenes1 i4 #abj2 the 8unsubdued10 epithet of ,hades1 ,dionysos and ,attis1 i4 #abj n4 #f2 called the arch-man1 i4 #abh1 #abi2 ,isaiah's words attributed to1 i4 #acd ,adonis1 ,assyrian name of ,attis1 i4 #abd ,aetius1 ,philosophumena attributed to1 i4 #e2 his de ,placitis ,philosoph4 quoted1 i4 #ci n4 #c1 #dc n4 #a1 #ef n4 #a ,aipolos goatherd according to ,phrygians1 i4 #acg ,akembes1 the ,carystian1 joint founder of ,peratic heresy1 i4 #fi1 #adi2 ii4 #aed4 ,see ,euphrates ,alcibiades1 of ,apamea4 ,see ,elchesaites ,alcinous1 chief source of ,hippolytus for ,plato's doctrines1 i4 #ea n4 #c ,als1 ,adhmar d'1 his ,thologie de ,st4 ,hippolyte quoted1 i4 #ff n4 #a ,amygdalus1 ,phrygian name of ,attis1 i4 #adj ,anaxagoras1 his teaching1 i4 #dd-df ,anaximander1 his teaching1 i4 #db1 #dc ,anaximenes1 his teaching1 i4 #dc1 #dd ,andronicus the ,peripatetic1 quoted by ,sethiani1 i4 #afg ,apelles1 follower of ,marcion4 ,his tenets1 ii4 #if1 #ig2 his prophetess ,philumena1 ii4 #if2 summary of doctrines of1 ii4 #aff ,apocatastasis1 return of worlds to ,deity1 ii4 #ge n4 #d ,apparitions of gods1 how produced by magicians1 i4 #ig1 #ajj ,apsethus the ,libyan1 story of1 ii4 #c1 #d ,archelaus1 his teaching1 i4 #df1 #dg ,aristotle1 i4 #af2 his teaching1 i4 #ee-eg2 his ,categories1 i4 #ee n4 #e2 his ,quintessence1 i4 #ef n4 #a2 ii4 #gb n4 #d2 phrase of1 used by ,simon ,m41 ii4 #aa n4 #d2 ,basilides' tenets attributed to1 ii4 #fb-ff4 ,see ,plato ,arithmomancy1 i4 #hc-hg ,armellini attributes ,philosophumena to ,novatian1 i4 #f ,arnold1 ,prof4 ,e4 ,v41 his ,roman ,stoicism quoted1 i4 #eg n4 #c1 #abg n4 #c1 #acf n4 #e2 ii4 #de n4 #g1 #gi n4 #f ,asclepiades1 i4 #ai2 ii4 #aeb ,assyrians ,syrians1 i4 #abc n4 #f2 teach triune nature of ,deity1 ib4 ,astrology1 source of heresy1 i4 #cd2 the ,chaldan system of1 i4 #fg-fi2 folly of1 i4 #gj-ge1 #aac2 zodiacal types of1 i4 #hh-ia ,astronomers1 calculations of1 i4 #gf-hc2 ,hippolytus' contempt for1 i4 #hb ,athenus1 his ,deipnosophist quoted1 i4 #ajh n4 #c ,attis1 legend of1 i4 #aah n4 #a2 hymns to1 sung in ,mysteries of great ,mother1 i4 #ada1 #adb2 names of3 ,adonis1 ,osiris1 ,moon1 ,sophia1 ,adamna1 ,corybas1 ,papas1 ,aipolos1 ,amygdalus1 ,syrictas1 ib4 ,babylonians1 say god is ,darkness1 ap4 ,hippolytus1 i4 #ajd ,baptism1 in primitive ,church followed by milk and honey1 i4 #acf n4 #i ,barbelo1 the earth-goddess1 of ,gnostics1 i4 #aci n4 #e ,baruch1 book of4 ,see ,justinus ,basilides1 i4 #ac1 #ad1 #af2 his tenets1 ii4 #ei-gi2 hearer of ,glaucias1 ii4 #ei n4 #a2 of ,matthias1 ii4 #ff2 his son ,isidore1 ib42 his ,god-who-is-,not1 ii4 #fg4 ,the ,panspermia1 ii4 #fh2 ,ascension of ,first ,sonhood1 ii4 #fi2 of ,second ,sonhood1 ii4 #gj2 the ,boundary ,spirit1 ib42 the ,great ,ruler and his greater ,son1 ii4 #ga1 #gb2 the second ruler or ,hebdomad1 ii4 #gc2 descent of the ,gospel1 ii4 #ge2 the #cfe heavens and ,habrasax1 ii4 #gf2 light which shines upon ,jesus and ,his ,passion1 ib42 ,apocatastasis of ,formlessness and ,mission of ,jesus1 ii4 #gg-gi2 the great ignorance1 ii4 #gg2 summary of doctrines of1 ii4 #aei-afa4 ,see ,simon of ,cyrene1 ,aristotle ,baubo4 ,see ,hecate ,baur1 ,chr4 ,f41 attributes ,philosophumena to ,caius the presbyter1 i4 #f ,beelzebuth1 made from perplexity of ,sophia1 ap4 ,valentinus1 ii4 #ca2 name parody of ,jabezebuth1 ii4 #ca n4 #b ,benn1 ,alfred ,w41 his ,philosophy of ,greece quoted1 i4 #cg n4 #f1 #dc n4 #a ,bigourdan1 ,g41 his ,l',astronomie3 ,evolution des ,ides1 etc41 quoted1 i4 #hj n4 #c ,blastus1 heretic mentioned by pseudo-,tertullian1 i4 #ac ,bouch-,leclercq1 ,a41 his ,l',astrologie ,grecque quoted1 i4 #fg n4 #a1 #gd n4 #e2 #ajh n4 #b1 #adh n4 #d ,bousset1 ,prof4 ,wilhelm1 his ,hauptprobleme der ,gnosis quoted1 i4 #abc n4 #b2 ii4 #hj n4 #b1 #afc n4 #g ,brachmans1 their lives and teaching1 i4 #fj-fa2 ii4 #ii n4 #a ,brandt1 ,prof4 ,a4 ,s4 ,h4 ,w4 ,see ,elchesaites ,brimo1 name of ,demeter in ,mysteries1 i4 #ach ,bruce1 the1 ,papyrus1 i4 #c n4 #a2 quoted1 ii4 #ab n4 #b ,buddhism1 known to ,clement of ,alexandria1 ii4 #ei n4 #a ,budge1 ,sir ,ernest ,a4 ,w4 ,t41 his ,miscellaneous ,coptic ,texts quoted1 i4 #cj2 ii4 #agh n4 #a ,bunsen1 ,baron von1 his ,hippolytus and his ,age1 i4 #e ,cabala1 the ,jewish process of gematria1 i4 #aca n4 #a2 explanation of1 ii4 #dj n4 #c2 measurements in1 ii4 #acc n4 #d ,caius the presbyter1 ,philosophumena attributed to1 i4 #f ,callistus1 ,pope 7#bah-bbc ,a4,d471 i4 #c1 #e1 #g1 #ac1 #ag1 #ai1 #bi2 leans towards heresy of ,noetus1 ii4 #aah2 his life and tenets1 ii4 #abd-acb2 fails with ,sabellius1 ii4 #abd2 calls ,hippolytus' party ditheists1 ii4 #abe1 #abi2 formerly slave to ,carpophorus1 ii4 #abe2 his misdeeds and flight1 ii4 #abf2 condemned to mill by ,carpophorus1 ib42 makes riot in synagogue and sent to mines by ,fuscianus1 ii4 #abg2 released by ,victor and ,marcia1 ii4 #abh1 #abi2 promoted to charge of cemetery by ,zephyrinus1 ii4 #abh2 excommunicates ,sabellius1 ii4 #abi2 his leanings towards ,sabellius and ,theodotus1 ii4 #acj2 favours laxity of morals in ,church1 ii4 #acj-acb2 and second baptism1 ii4 #acb ,carpocrates1 i4 #ag2 his tenets1 ii4 #ij-ib2 assigns sinless soul to ,jesus1 ii4 #ia2 says all men may be ,christs1 ib42 lawlessness of followers of1 ii4 #ia-ib4 ,see ,magic ,carpophorus4 ,see ,callistus ,caulacau1 used with ,saulasau and ,zeesar by ,naassenes1 i4 #aca2 ,adamas identified with1 ib42 name in which ,saviour descended1 ib4 n4 #f ,cerdo1 i4 #af2 teacher of ,marcion1 ii4 #ie1 #if ,cerinthus1 i4 #ag2 his tenets1 ii4 #ib1 #ic2 adoptionist views of1 ii4 #ic2 summary of doctrines of1 ii4 #aff ,chaldans1 horoscopy of1 described1 i4 #fg-gf ,charles1 ,r4 ,h41 his ,apocrypha and ,pseudepigrapha of ,o4 ,t4 quoted1 i4 #aed ,cicero1 quoted1 i4 #fh n4 #a1 #ajg n4 #b ,clement of ,alexandria1 i4 #aa2 quoted1 i4 #add n4 #b1 #adf n4 #a2 ii4 #ab n4 #e1 #bj n4 #a1 #gh n4 #h1 #aje n4 #d1 #abb n4 #c ,cleomenes1 preacher of ,noetian heresy1 ii4 #aah1 #abc ,colarbasus1 his arithmetical heresy1 i4 #hc2 name of1 ii4 #eg n4 #d ,constellation figures1 interpretation of1 i4 #ajg-aad ,corybas1 god of ,phrygians1 i4 #acc2 his legend1 ib4 n4 #e ,cruice1 ,abb ,patrice ,m41 ,philosophumena1 etc41 i4 #d n4 #e2 tudes sur les ,p41 i4 #ab n4 #b ,cumont1 ,franz1 his ,textes et ,monuments de ,mithra quoted1 i4 #ih n4 #e2 ,les ,mystres de ,mithra1 ib42 ,recherches sur le ,manichisme1 i4 #aaj n4 #b2 ,cosmogonie ,manichenne1 i4 #agf n4 #e ,cybele1 or ,great ,mother1 worship of1 i4 #c2 legend of1 i4 #aah n4 #a4 ,see ,attis1 ,naassenes1 ,ophites1 ,rhea ,cyphi1 ,egyptian incense used in magic1 i4 #ib ,demiurge1 or architect of ,universe2 fiery god of ,naassenes1 i4 #abh2 made from fear of ,sophia1 ap4 ,valentinus1 ii4 #cj ,democritus1 his teaching1 i4 #dh1 #di ,devil1 ruler of this world made from grief of ,sophia1 ap4 ,valentinus1 ii4 #ca ,didymus of ,alexandria1 ,philosophumena attributed to1 i4 #e ,diels1 ,hermann1 edits ,book ,i4 of ,philosophumena1 i4 #ca n4 #a ,diodorus of ,eretria1 mentioned by no other author1 i4 #ch n4 #f ,diogenes ,laertius1 source of ,hippolytus' summary of philosophies1 i4 #fd n4 #b2 quoted1 i4 #ce n4 #g1 #cf nn4 #b1 #c2 #cg n4 #f2 #dj nn4 #b1 #c2 #da nn4 #b1 #c2 #db n4 #a2 #dd nn4 #a1 #c2 #dh nn4 #c1 #d2 #ed n4 #a2 #ef nn4 #a1 #b2 #eh n4 #a2 #ei nn4 #a1 #c2 mentions ,gymnosophists and ,druids1 #fj n4 #a ,docetae1 i4 #ae1 #ag2 their tenets1 ii4 #ii-aje2 interpretation of story of fig-tree1 ii4 #ii1 #ajj4 ,and of ,parable of ,sower1 ii4 #aja2 views on ,annunciation and ,passion of ,jesus1 ii4 #ajd2 probably ,valentinian1 ii4 #aje n4 #d2 summary of doctrines of1 ii4 #afb1 #afc ,dllinger1 ,dr4 ,ignaz1 i4 #f1 #g2 his ,hippolytus and ,callistus quoted1 ii4 #abd n4 #a2 #abe n4 #c2 #abf nn4 #d1 #f2 #abg nn4 #a1 #b1 #d2 #abh nn4 #d1 #e2 #abi n4 #d2 #acj nn4 #a1 #g2 #aca n4 #f ,dositheus1 a ,samaritan heretic1 i4 #ac1 #ad ,druids1 ,pythagoreans1 i4 #fa1 #fb4 ,see ,diogenes ,laertius ,duchesne1 ,mgr4 ,louis1 his ,histoire ,ancienne de l'glise quoted1 i4 #f1 #g2 ii4 #abd n4 #a2 #abe n4 #g ,duncker1 ,ludwig1 ,philosophumena1 etc41 i4 #d ,ebionites1 their tenets1 ii4 #ic2 summary of doctrines of1 ii4 #afg4 ,see ,mughtasila ,ecphantus1 his teaching1 i4 #ej ,edem 7,eden71 garden of1 compared to brain1 ap4 ,naassenes1 i4 #adc2 river of1 compared to serpent1 ap4 ,perat1 i4 #aee2 to four senses of man1 ap4 ,simon ,magus1 ii4 #aj2 name of ,israel wife of ,elohim1 ap4 ,justinus1 i4 #age ,egypt the body1 ap4 ,naassenes1 i4 #acj2 and ,perat1 i4 #aee ,egyptians1 used for ,alexandrians1 i4 #dj n4 #a2 astrology of1 #dh n4 #d2 8,wisdom0 of1 i4 #ajd-ajg2 ,gospel accdg4 to1 quoted1 i4 #abc ,elchesaites1 i4 #ad1 #ag2 ,brandt's ,elchesai1 ii4 #acb n4 #c2 ,alcibiades introduces heresy of1 into ,rome1 ii4 #acc2 the ,book of ,elchesai quoted1 ib42 their belief in transmigration1 ii4 #acd2 repeated baptisms and spells used by1 ii4 #ace1 #acf2 prophecies of1 ii4 #acg2 summary of doctrines of1 ii4 #afi1 #agj4 ,see ,mughtasila ,eleusis 7,mysteries of71 words used in1 i4 #abi2 rites of1 described1 i4 #ach1 #aci ,empedocles1 i4 #i1 #af2 his teaching1 i4 #dj1 #da ,encratites1 their tenets1 ii4 #aad1 #aae2 their connection with ,tatian1 ii4 #aad n4 #e2 extreme asceticism of1 ii4 #aae ,epicurus1 his teaching1 i4 #eh1 #ei ,epiphanes 7supposed follower of ,valentinus71 his tenets1 ii4 #ch ,epiphanius1 quoted1 i4 #e1 #aa1 #abb n4 #c2 ii4 #ci n4 #g1 #dh n4 #b1 #di n4 #a1 #gf n4 #a1 #hj nn4 #b1 #c2 #ij n4 #d1 #ib nn4 #c1 #d2 #ic n4 #g1 #ie n4 #d1 #aac n4 #f1 #aah n4 #a1 #acb n4 #c ,essenes1 ,book of ,job attributed to1 i4 #aji n4 #b2 ,ebionites and1 #aaj n4 #c4 ,see ,jews1 ,mughtasila1 ,zealots ,euphrates 7the ,peratic71 his story of war in heaven1 i4 #fi2 meaning of name of1 i4 #adf n4 #a2 founder of ,ophite heresy1 ib42 and with ,akembes of ,perat1 i4 #adi ,eusebius1 quoted1 i4 #g1 #ad n4 #a2 ii4 #if n4 #b1 #aaa n4 #b1 #aab n4 #f1 #acb n4 #c ,fabricius1 edits ,book ,i of ,philosophumena1 i4 #a ,faye1 ,eugne de1 his ,introduction1 etc41 and ,gnostiques et ,gnosticisme quoted1 i4 #h n4 #c ,fessler1 ,prof41 attributes ,philosophumena to ,caius1 i4 #f ,firmicus1 ,j4 ,maternus1 his ,matheseos quoted1 i4 #fh n4 #a ,flora4 ,see ,ptolemy1 follower of ,v4 ,flgel1 ,prof41 his ,mani quoted1 ii4 #acb n4 #c ,fuscianus1 prefect of city 7#ahh-aic ,a4,d471 sentences ,callistus to mines1 ii4 #abg ,ganschinietz1 ,richard1 his ,hippolytus' ,kapitel gegen die ,magier quoted1 i4 #ib n4 #b ,geryon1 the triple-bodied1 pervades everything1 ap4 ,naassenes1 i4 #aca ,gnostics1 ,mysteries of1 i4 #cb1 #cc2 derive tenets from ,greeks and barbarians1 i4 #aai4 ,see ,naassenes1 ,philo ,graillot1 ,l41 his ,le ,culte de ,cyble quoted1 i4 #ace n4 #a ,greeks1 ,phnician origin of1 attributed to ,herodotus1 i4 #aaa2 tenets of ,physicists among1 taken from ,sextus ,empiricus1 ii4 #aej-aec ,gronovius1 annotates ,book ,i of ,philosophumena1 i4 #a ,hatch1 ,edwin1 ,dr41 his ,hibbert ,lectures quoted1 i4 #ch n4 #a1 #abc n4 #d1 #acf n4 #i2 ii4 #de n4 #f1 #eb n4 #h1 #fb n4 #g4 ,hebrew words used by magicians1 i4 #ib1 #ic4 ,hecate1 hymn to1 i4 #ajj1 #aja2 identified with ,baubo1 ,gorgo1 ,mormo and ,mene1 i4 #aja2 also with ,artemis1 ,persephone and ,eriskigal1 ib4 n4 #a ,hemerobaptists1 i4 #ah2 ii4 #acb n4 #c4 ,see ,mughtasila ,heracleon1 follower of ,valentinus1 his tenets not described by ,hippolytus1 ii4 #ch n4 #b ,heraclides of ,pontus1 i4 #ai2 ii4 #aeb ,heraclitus of ,ephesus1 i4 #aj1 #af1 #ag2 his teaching1 i4 #da2 ii4 #aai4 ,see ,noetus ,hermes1 street statues of1 i4 #abg ,hermogenes1 i4 #af2 his tenets1 ii4 #aaa-aab2 summary of doctrines of1 ii4 #afi ,hesiod 7the poet71 his ,theogony quoted1 i4 #fb1 #fc ,hippasus1 i4 #ai2 ii4 #aea ,hippo1 his teaching1 i4 #ej1 #ea ,hippocrates1 quoted1 i4 #abf ,hippolytus1 schismatic ,pope 7#bah-bce ,a4,d471 i4 #e1 #f1 #g1 #h1 #i1 #aj1 #aa1 #af2 denies ,pauline authorship of ,hebrews1 i4 #bc n4 #a2 calls himself guardian of the ,church1 i4 #cd2 heterodoxy of1 ii4 #abe n4 #c1 #abi n4 #d2 ,chronicon of1 ii4 #aga2 his own doctrine stated1 ii4 #agb to end2 his ,substance of the ,all1 ii4 #agc ,homoousios1 first used by ,hippolytus1 ii4 #fi n4 #a ,hyacinthus4 ,see ,marcia ,irenus1 ,st41 ,hippolytus' indebtedness to1 i4 #aa1 #ab1 #ac2 his ,five ,books ,against ,heresies quoted1 i4 #abb n4 #c1 #aci n4 #e1 #afj n4 #a2 ii4 #ae n4 #b1 #ag n4 #d1 #be n4 #f1 #bg n4 #b1 #ch n4 #b1 #ci nn4 #c1 #d2 #dj n4 #b1 #dd n4 #b1 #de n4 #e1 #dh n4 #a1 #di nn4 #b1 #c1 #f2 #ej n4 #b1 #ea nn4 #b1 #h2 #ec n4 #c1 #ed n4 #a1 #ef n4 #b1 #eg nn4 #d1 #e2 #ei n4 #a1 #gf n4 #a1 #gi n4 #b1 #hj n4 #b1 #ij n4 #d1 #ia n4 #e1 #ib nn4 #c1 #d2 #ic nn4 #d1 #e2 #aaa nn4 #b1 #c4 ,see ,jesus ,isidore4 ,see ,basilides ,isis identified with the ,earth1 i4 #aje n4 #d2 ,mysteries of1 i4 #abf ,jacobi1 ,prof41 first to declare ,hippolytus author of ,philosophumena1 i4 #e ,jaldabaoth1 a fiery god1 i4 #abh1 #acb n4 #c2 ii4 #ajb n4 #i2 a 8fourth number10 ib4 ,see ,adam1 ,sophia ,james1 the brother of the ,lord1 alleged transmitter of ,naassene doctrines1 i4 #aba2 ii4 #aec ,jerusalem1 the heavenly1 mother of all living1 i4 #acj2 the city in ,phnicia1 i4 #ach ,jesus1 ,his triple nature1 ap4 ,naassenes1 i4 #aba2 the ,perfect ,man1 i4 #acd2 reason of ,his ,incarnation1 i4 #ade2 ,his triple powers1 ap4 ,perat1 i4 #adg2 ,intermediate between the ,father and matter1 i4 #aeh2 ,son of ,joseph and ,mary1 ap4 ,justinus and ,carpocrates1 i4 #agh2 ii4 #if2 the great ,high ,priest1 ii4 #bi2 mystic name of1 ap4 ,irenus1 ii4 #dg2 self-generated1 ap4 ,marcus1 ii4 #eb2 ,his ,illumination ,mission and ,passion1 ap4 ,basilides1 ii4 #gh1 #gi2 the ,one ,god of ,zephyrinus1 ii4 #abc2 so of ,callistus1 ii4 #abi4 ,see ,carpocrates1 ,cerinthus1 ,ebionites1 ,docetae1 ,justinus ,je of ,bruce ,papyrus1 called the ,great ,man1 i4 #abb n4 #d ,jews1 history of1 from ,josephus and others1 ii4 #ach-adh2 divided into ,pharisees1 ,sadducees and ,essenes1 ii4 #aci2 tenets of ,essenes1 ii4 #aci-ade2 the like of ,pharisees1 ii4 #ade2 the like of ,sadducees1 ii4 #ade-adg2 all expect ,messiah1 ii4 #adg2 chronology of history of1 ii4 #agj-agb ,josephus1 i4 #aj n4 #c2 i4 #ag4 ,see ,jews ,jothor1 father-in-law of ,moses1 i4 #aca ,justin ,martyr1 says ,simon ,magus claimed divinity1 i4 #ad ,justinus1 the ,gnostic1 i4 #c2 perhaps not ,ophite1 i4 #bh n4 #b2 his tenets1 i4 #afi-ahj2 probably one of the later ,gnostics1 i4 #afi n4 #d2 his oath of secrecy1 i4 #aga1 #agi2 his ,baruch quoted1 i4 #aga2 allegorizes ,herodotus' ,scythian story1 i4 #agb2 his ,triad of the ,good ,one1 ,elohim and ,edem1 i4 #agb1 #agc2 the twenty-four angels of1 and their names1 i4 #agc2 likeness of these to ,bar ,khni's ,ophites1 ib4 nn4 #c1 #d2 angels of1 called ,trees1 i4 #agd2 creation of protoplasts1 i4 #agd2 ascent of ,elohim1 i4 #age1 #agf2 sin of ,eve and ,naas1 i4 #agf2 origin of evil1 i4 #agg2 ,heracles a ,saviour1 ib42 ,jesus called by ,baruch when twelve years old1 i4 #agh2 explanation of ,pagan myths1 i4 #agi2 summary of doctrines of1 ii4 #afa1 #afb2 put by summarizer after ,basilides1 i4 #afa n4 #b ,kessler1 ,konrad1 his ,mani quoted1 i4 #hb n4 #b ,king1 ,c4 ,w41 his ,gnostics and their ,remains quoted1 ii4 #ag n4 #b ,lane1 ,e4 ,w41 his ,modern ,egyptians quoted1 i4 #ig n4 #b ,langdon1 ,dr4 ,stephen1 his ,tammuz and ,ishtar quoted1 i4 #aje n4 #c ,latinisms in text of ,philosophumena1 i4 #bc ,leemans1 ,prof4 ,c41 his ,papyri ,grci quoted1 ii4 #dd n4 #d ,legge1 ,f41 his ,forerunners and ,rivals of ,christianity quoted1 i4 #b n4 #b1 #i n4 #a1 #bg n4 #a1 #ci n4 #a1 #dj n4 #a1 #id n4 #a1 #aje nn4 #c1 #d2 #aji n4 #b1 #aad n4 #b1 #abb n4 #a1 #abc nn4 #a1 #b1 #c2 #abh n4 #b1 #acj n4 #a1 #ace n4 #d1 #acg n4 #b1 #aci n4 #e1 #aee nn4 #b1 #c2 #aef n4 #d1 #afj n4 #a1 #afb n4 #b1 #afe n4 #b1 #afi n4 #e1 #agc n4 #d1 #agd n4 #b1 #age n4 #b2 ii4 #g nn4 #a1 #c2 #be n4 #c1 #cd n4 #e1 #gb n4 #c1 #hb n4 #c1 #hh n4 #c1 #hi n4 #b1 #ie n4 #d1 #ig n4 #a1 #ajc n4 #f1 #afc n4 #g ,leucippus1 his teaching1 i4 #dh ,lipsius1 ,r4 ,a41 opposes ,hippolytus' authorship1 i4 #f2 his articles in ,d4,c4,b4 quoted1 ii4 #ch nn4 #a1 #b ,lucian of ,samosata1 his ,alexander quoted1 i4 #ib n4 #b1 #ii n4 #d2 follower of ,cerdo1 ii4 #if ,macmahon1 ,j4 ,h41 translates ,philosophumena1 i4 #e ,magic1 its connection with astrology1 i4 #ia n4 #d2 practised by ,simon's disciples1 ii4 #af2 and ,carpocratians1 ii4 #ia ,magicians1 tricks of1 described1 i4 #ib-ajc ,man1 ,perfect1 ap4 ,naassenes1 i4 #abc1 #acd1 #ach2 in ,pistis ,sophia1 i4 #abc n4 #c2 ap4 ,sethiani1 i4 #afe2 ,first1 ap4 ,manichans1 i4 #bg1 #abc n4 #b2 expression used in ,summary1 ii4 #afc4 ,see ,adam1 ,adamas1 ,monoimus1 ,pindar ,manichism1 the ,atlas or ,omophorus of1 i4 #aaj n4 #b2 ,first ,man of1 captured by powers of darkness1 i4 #abc n4 #b2 ii4 #g n4 #c2 hostility of1 to ,jews1 i4 #afe n4 #c2 ,justinus's anticipation of1 i4 #afi n4 #d1 #agf n4 #e2 ,valentinus's1 ii4 #ag n4 #e2 evocation of ,first ,man in1 ii4 #cd n4 #e2 our earth worst of all worlds1 ii4 #ce n4 #c2 column of praises in1 ii4 #ej n4 #e2 secrecy of1 ii4 #ei n4 #a4 ,see ,cumont1 ,flgel1 ,kessler ,marcia1 concubine of ,commodus1 ii4 #abg2 takes counsel with ,pope ,victor1 ib42 her foster brother ,hyacinthus1 ib4 ,marcion1 i4 #aj1 #af1 #ag2 his tenets1 ii4 #hb-ij2 compared with those of ,empedocles1 ii4 #hb-hh2 ,prepon's address to ,bardesanes1 ii4 #hi2 summary of doctrines of1 ii4 #afe ,marcus1 follower of ,valentinus1 i4 #ab2 his tenets1 ii4 #dj-eg2 his frauds and juggling tricks1 ii4 #da-dc2 vision of the ,tetrad1 ii4 #de-dh2 his cabalistic system of numbers1 ii4 #dh-ef ,mariam1 aunt of ,moses1 i4 #aca ,mariamne1 said to have received ,naassene tradition from ,st4 ,james1 i4 #aba2 ii4 #aec2 known to ,origen and ,celsus1 i4 #aba n4 #e ,mark1 ,st41 story of self-mutilation to avoid orders1 ii4 #hg ,maspero1 ,sir ,gaston ,charles1 his ,hist4 ancme de l',orient quoted1 i4 #dg n4 #a ,matter1 ,jacques1 ,hist4 du ,gnosticisme quoted1 ii4 #ei n4 #a ,maximilla4 ,see ,phrygians ,melchizidek4 ,see ,theodotus the ,banker ,menander1 successor of ,simon ,magus1 i4 #ag2 ii4 #ei n4 #a ,metoposcopy1 divination by physiognomy1 i4 #hg-ib ,michael1 scribe of ,,ms41 i4 #d ,miller1 ,bnigne ,emanuel1 first editor of ,philosophumena1 i4 #d1 #e2 his ,mlanges de ,litt4 ,grecque quoted1 i4 #ajj1 n4 #e ,monarchia1 doctrine of one supreme source of all things1 ii4 #abc ,monoimus ,arabs1 i4 #ag2 his tenets1 ii4 #ajf-aaa2 not ,christian1 ii4 #ajf n4 #a2 his heavenly man1 ii4 #ajg1 #afc2 cabalistic theory of numbers1 ii4 #aji2 letter to ,theophrastus quoted1 ii4 #aaj2 summary of doctrines of1 #afc1 #afd ,montanus4 ,see ,phrygians4 ,mughtasila1 washers or ,hemerobaptists1 ,elchesaites derived from1 ii4 #acb n4 #c2 make converts among ,essenes and ,ebionites1 ib4 ,mynas1 ,mynodes1 discoverer of ,,ms4 of ,philosophumena1 i4 #b1 #c1 #e ,mysteries of the heretics1 i4 #bc1 #cc1 #abe1 #ahj2 promise to describe1 i4 #fc2 probably described in missing ,books1 i4 #fe2 source of ,naassene heresy1 i4 #aba2 ,m4 of ,assyrians1 i4 #abc2 of ,phrygians1 i4 #abf1 #acc1 #ace-ach1 #adj2 ineffable ,m4 of ,isis1 i4 #abf2 ,m4 of ,greeks1 i4 #abg2 ,hye ,cye in ,eleusinian1 i4 #abi2 ,m4 of ,samothrace1 i4 #acb2 great secret of ,eleusinian1 i4 #ach2 ,lesser and ,great1 i4 #aci2 ,m4 of the ,great ,mother1 i4 #ada1 #adb2 ,phliasian1 older than ,eleusinian1 i4 #aff2 ,m4 of ,justinus1 i4 #aga ,naas1 the serpent1 i4 #abj1 #adb2 one of ,justinus' maternal angels1 i4 #agc ,naassenes1 i4 #c2 their tenets1 i4 #aah-adf2 call themselves ,gnostics1 i4 #abj1 #adb2 their supreme deity ,adamas1 i4 #abj2 all his powers in ,jesus1 i4 #aba2 the names of the ,three ,churches1 ib42 the first man1 i4 #abb2 their connection with the ,mysteries1 i4 #abc2 with the ,gospel of the ,egyptians1 ib42 the myth of ,attis1 i4 #abd2 their interpretation of the mysteries of ,isis1 i4 #abf1 #abg2 the demiurge ,jaldabaoth1 i4 #abh2 their interpretation of ,homer1 i4 #acj2 of the ,cabiric mysteries1 i4 #acb2 the myths of ,corybas and ,pappas1 i4 #acc-ace2 other names of ,attis1 i4 #ace-adj2 ,n4 mentioned by ,irenus1 i4 #aci n4 #e2 why so called1 i4 #adb2 hymns of1 i4 #adb1 #add1 #ade2 interpretation of anatomy of brain1 i4 #adc1 #add2 summary of doctrines of1 ii4 #aec4 ,see ,adamas1 ,eleusis1 ,geryon1 ,serpent ,neologisms used by ,hippolytus1 i4 #bd ,noetus1 i4 #c1 #ac1 #ae1 #ag2 his tenets1 ii4 #aah-abc2 his heresy1 derived from ,heraclitus1 ii4 #aah-abc2 his followers1 ii4 #aah2 identifies ,father and ,son1 ii4 #abc2 summary of doctrines of1 ii4 #afh1 #afi4 ,see ,cleomenes1 ,phrygians ,novatian1 ,philosophumena attributed to1 i4 #f2 ,hippolytus said to follow1 i4 #g n4 #d4 ,oannes1 the fist man1 ap4 ,assyrians1 i4 #abb ,ocellus ,lucanus1 i4 #ai2 ii4 #aeb ,ophites1 i4 #af1 #ag2 heresy derived from worship of ,cybele or ,great ,mother1 i4 #aah n4 #a2 curse ,christ1 ap4 ,origen1 i4 #aba n4 #a2 comparative1 insignificance of1 i4 #bj n4 #a2 ii4 #aaf4 ,see ,attis1 ,euphrates1 ,naassenes ,origen1 ,philosophumena attributed to1 i4 #e1 #f2 ,contra ,celsum quoted1 i1 #bj n4 #a1 #aba nn4 #a1 #e2 #acj n4 #a2 #adf n4 #a ,orpheus1 a theologist1 i4 #ajc n4 #d2 discloser of mysteries1 i4 #aff2 his ,bacchica quoted1 but otherwise unknown1 ib42 ,sethian heresy derived from1 ib4 ,osiris1 his mutilation1 i4 #abf2 signifies water1 i4 #aje n4 #d2 his statue in the temple of ,isis1 i4 #abg ,papas1 god of ,phrygians1 i4 #ace2 name of ,attis1 ib4 n4 #a2 means ,father1 ib4 ,parmenides1 his teaching1 i4 #dg1 #dh ,parthey1 ,gustav1 his ,zwei griechische ,zauberpapyri quoted1 i4 #ic n4 #e ,patripassianism1 heresy of1 ii4 #aah n4 #a1 #afh n4 #a ,paul1 ,st41 ,acts of1 and ,thekla1 quoted1 i4 #cj n4 #a ,perat1 i4 #c2 mentioned by ,clem1 ,alex41 i4 #adf n4 #a2 their teaching1 i4 #adf-aei2 their triple division of the cosmos1 i4 #adf2 ii4 #aed2 their ,christology1 i4 #adg2 their astrological theories1 i4 #adh1 #adi2 their book ,proastii quoted1 i4 #ej-aec2 why called ,perat1 i4 #aed2 their saviour ,serpent1 i4 #aee2 ,serpent is type of ,christ1 ,joseph and ,nimrod1 i4 #aee1 #aef2 the constellation ,draco1 i4 #aeg2 anatomy of brain typifies ,father and ,son1 i4 #aei2 summary of doctrines of1 ii4 #aed1 #aee4 ,see ,edem1 ,euphrates ,persephone1 as lover of ,adonis1 i4 #abd4 ,see ,hecate ,persians say ,god is ,light1 i4 #ajd ,pharisees4 ,see ,jews ,philo1 his ,logos and ,gnostic ideas1 ii4 #g n4 #c1 #h n4 #b1 #agc n4 #d ,philumena4 ,see ,apelles ,photius1 his ,bibliotheca quoted1 i4 #ab1 #ac n4 #a4 ,phrn4 ,see ,r ,phrygians 7,montanists71 their tenets1 ii4 #aac1 #aad2 followers of ,montanus1 ,priscilla and ,maximilla1 ii4 #aac2 lean towards ,noetian and ,patripassian heresies1 ii4 #aad2 summary of doctrines of1 ii4 #afg1 #afh4 ,see ,mysteries1 ,naassenes ,pindar1 ode on first man assigned to1 i4 #abb ,pistis ,sophia1 ,the1 quoted1 i4 #c n4 #a1 #i n4 #a1 #abc nn4 #a1 #c1 #abd n4 #aa1 #aej nn4 #a1 #c1 #aeb n4 #b1 #aee n4 #a1 #afb n4 #b1 #agc n4 #a1 #agg n4 #e2 ii4 #e n4 #d1 #af n4 #d1 #dc n4 #b1 #de n4 #d1 #dh n4 #c1 #eb n4 #i1 #ec n4 #b1 #ga n4 #f1 #gi n4 #c1 #ic n4 #g1 #ig n4 #a1 #ajb n4 #b ,plato1 i4 #af2 his teaching1 i1 #ea-ee2 passages from ,aristotle ascribed by ,hippolytus to1 i4 #ec1 #ed2 his ,clitopho quoted as ,republic1 i4 #ee n4 #g2 analogy between his teaching and ,simon ,m4's1 ii4 #e2 and ,valentinus'1 ii4 #ah1 #ai1 #be2 quoted1 ii4 #bc1 #cf1 #cg4 ,see ,alcinous ,plutarch1 his de ,iside et ,osiride quoted1 i4 #abi n4 #c2 de ,exilio1 ii1 #bc n4 #a ,point1 indivisible1 from which all things spring1 i4 #aae1 #ada2 ii4 #i ,pontianus1 ,pope 7#bcj-bce ,a4,d471 i4 #g ,praxeas1 a heretic refuted by ,tertullian and mentioned by pseudo-,tert41 but not by ,irenus or ,hippolytus1 i4 #ac ,prepon the ,assyrian4 ,see ,marcion ,priscilla4 ,see ,phrygians ,proastii4 ,see ,perat ,proteus1 identified with ,attis1 i4 #acg ,prudentius quoted1 i4 #g ,ptolemy1 ,claudius1 the astronomer1 mentioned1 i4 #hb2 his ,tetrabiblos quoted1 i4 #hh n4 #b ---- follower of ,valentinus1 his tenets1 ii4 #ci1 #dj2 his letter to his 8fair sister ,flora10 ii4 #ci n4 #g ,pyrrho1 wrongly called an ,academic by ,hippolytus1 i4 #cb2 his teaching1 i4 #ei ,pythagoras1 i4 #ae1 #af1 #ag2 his life and followers1 i4 #cf-ci2 his theory of numbers1 i4 #cg1 #aae n4 #f1 #aaf2 ii4 #bj2 ,accidents attributed to1 ii4 #ba2 his theory of metempsychosis1 ii4 #bc2 gnomic sayings of1 ii4 #bc1 #bd2 solar theory of1 ii4 #bd ,quartodecimans1 i4 #ag2 their tenets1 ii4 #aab1 #aac2 ,irenus their advocate1 ii4 #aab n4 #f ,r1 ,egyptian ,sun-,god1 invoked by magicians1 i4 #ib n4 #g ,rhea1 an androgyne deity1 i4 #abe2 identified with ,g and ,cybele1 ib4 n4 #a ,rogers1 ,dr4 ,r4 ,w41 ,religion of ,babylonia and ,assyria quoted1 i4 #aea n4 #b ,sabellius4 ,see ,callistus ,sadducees4 ,see ,jews ,salmon1 ,dr4 ,george1 his ,cross-references in ,philosophumena quoted1 i4 #h2 ii4 #ch n4 #a42 his articles in ,d4,c4,b4 i4 #f n4 #a1 #g n4 #d1 #bb n4 #a1 #fi n4 #f2 ii4 #ch n4 #b1 #dj n4 #c1 #hj n4 #a1 #ih n4 #a1 #ajj n4 #a1 #aje n4 #d1 #ajh n4 #c1 #aji n4 #f1 #aac n4 #b1 #aah n4 #a1 #adi n4 #b1 #agc n4 #c ,saturnilus1 i4 #af2 his tenets1 ii4 #hj1 #ha2 his ,unknown ,father1 ii4 #ha2 angels make man in ,his image1 ib42 ,christ sent to depose ,god of ,jews1 ib4 ,see ,simon of ,cyrene ,saulasau4 ,see ,caulacau4 ,schneidewin1 ,f4 ,g41 with ,duncker edits part of ,philosophumena1 i4 #d ,schrer1 ,prof41 his ,history of ,jewish ,people quoted1 ii4 #g n4 #c1 #h n4 #b ,secundus1 follower of ,valentinus1 his tenets1 ii4 #ch ,sephora1 wife of ,moses1 i4 #aca ,serpent1 inspirer of ,naassene doctrine1 i4 #abj1 #adb2 identified with substance of water1 i4 #adb2 the constellation ,draco1 i4 #adf n4 #a2 the brazen1 ap4 ,perat1 i4 #aee1 #aef2 the ,son and the ,word1 i4 #aeg2 wind of darkness ap4 ,sethiani1 i4 #afd1 #afe2 of ,justinus wholly evil1 i4 #afi n4 #e ,seth1 ,paraphrase of4 ,see ,sethiani4 ,sethiani1 their tenets1 i4 #afj-afi2 authors who mention1 i4 #afj n4 #a2 the ,sitheus of ,bruce ,papyrus1 ib42 their triad of ,light1 ,darkness and ,spirit1 i4 #afa2 ,light and ,spirit caught by ,darkness1 i4 #afb2 impregnation of ,darkness1 i4 #afc2 analogy with other triads1 i4 #afe1 #aff2 system of1 derived from ,orphic1 i4 #aff2 ,phliasian ,mysteries of ,great ,mother1 ib42 simile of oil-well at ,ampe1 i4 #afh1 #afi2 their ,paraphrase of ,seth1 i4 #afi2 summary of doctrines of1 ii4 #aee-aeg4 ,see ,andronicus1 ,man ,sextus ,empiricus1 ,hippolytus' borrowings from1 i4 #aj1 #fi n4 #a2 ii4 #aej4 ,see ,greek ,simon of ,cyrene1 story of his substitution for ,jesus on the ,cross probably ,saturnilian1 not ,basilidian1 ii4 #ei n4 #a1 #gi n4 #b ,simon ,magus1 i4 #c1 #ac1 #ad2 his system derived from art of arithmetic1 i4 #aae1 #aaf2 his six roots1 i4 #aaf2 ii4 #g2 his ,great ,announcement quoted1 i4 #aae1 #adj1 #ada2 ii4 #d-ad2 his life and tenets1 ii4 #b-ag2 his supreme ,god1 fire1 ii4 #d2 his account of the creation of ,man1 ii4 #i2 his ,epinoia ,helen of ,tyre1 ii4 #ae2 his death1 ii4 #ag2 source of ,valentinian heresy1 ii4 #ag1 #dj n4 #c2 summary of doctrines of1 #aeg1 #aeh4 ,see ,edem1 ,justin1 ,magic1 ,menander ,socrates1 i4 #af2 his teaching1 i4 #ea ,sophia1 name given to ,helen of ,tyre by ,simon ,m41 i4 #ac n4 #c2 ,sethians make her cause of ,flood1 ib42 identified with ,earth1 i4 #aje n4 #c2 ii4 #bg n4 #d2 mother of ,jaldabaoth1 ap4 ,naassenes1 i4 #aah n4 #a1 #acb n4 #c2 in ,naassene hymn1 i4 #ade n4 #c2 her name of ,achamoth1 i4 #agc n4 #d2 fall of1 ap4 ,valentinus1 ii4 #g n4 #c1 #bg2 decides fate of men1 ii4 #ag n4 #e2 her adventures1 ii4 #bh-cf2 the heaven of1 ii4 #ca n4 #a2 identified with ,holy ,spirit1 ii4 #cc ,sotion of ,alexandria1 ,hippolytus' borrowings from1 i4 #di n4 #c2 #fd n4 #b ,sthelin1 ,heinrich1 his ,die ,gnostischen ,quellen ,hippolyts quoted1 i4 #h n4 #b ,stoics1 their teaching1 i4 #eg1 #eh2 ,hippolytus' reluctance to mention1 i4 #aeg n4 #b ,syrictas1 the pipe-player1 name of ,attis1 i4 #adb ,tatian the ,gnostic1 i4 #ag2 his tenets1 ii4 #aaa2 holds ,adam not saved1 ib42 summary of doctrines of1 ii4 #afd4 ,see ,encratites ,tertullian1 ,philosophumena assigned to1 i4 #f2 quoted1 ii4 #hb n4 #c1 #if nn4 #b1 #c1 #aaa n4 #c4 ,see ,praxeas ,tertullian1 ,pseudo-1 ,adversus ,omnes ,hreses1 i4 #aa-ac2 quoted1 i4 #afj n4 #a2 ii4 #ie n4 #d1 #ig n4 #b4 ,see ,praxeas ,thales1 i4 #i1 his teaching1 i4 #ce1 #cf2 quoted1 i4 #adb ,theodore bar ,khni1 his ,book of ,scholia quoted1 i4 #afi n4 #d1 #agc n4 #c ,theodoret calls ,hippolytus ,bishop and ,martyr1 i4 #g1 #aa1 #ab2 his account of ,perat1 i4 #adf n4 #a2 quotes summary and not text of ,philosophumena1 ii4 #aed n4 #a ,theodotus the ,banker1 his tenets1 ii4 #id1 #ie2 holds ,melchizidek greater than ,christ1 ii4 #id2 summary of doctrines of1 ii4 #afg ,theodotus of ,byzantium1 his tenets1 ii4 #ic1 #id2 adoptionist views of1 ii4 #id2 summary of doctrines of1 ii4 #afg ,theophrastus4 ,see ,monoimus ,thomas1 ,gospel according to1 quoted1 i4 #abf ,urbanus1 ,pope 7#bbc-bcj ,a4,d471 i4 #g ,valentinus1 his system derived from arithmetical art1 i4 #ae2 from ,pythagoras and ,plato1 ii4 #ag-ai2 ,zoroastrian and ,egyptian features of1 ii4 #ag n4 #a2 division of followers as to ,supreme ,being1 ii4 #be2 his system of ,aeons1 ii4 #bf1 #bg2 ,sophia and her ,ectroma1 ii4 #bh2 projection of ,horos1 ii4 #bi2 ,jesus the ,common ,friend of the ,pleroma1 ib42 salvation of ,ectroma and result of her passions1 ii4 #cj2 fourfold division of world1 ii4 #ca1 and of man1 ii4 #cb2 analogies of myths of1 with ,manichism1 ii4 #cd n4 #e1 #ce n4 #c2 ,anatolic and ,italiote schools of1 ii4 #cd2 purpose of ,incarnation1 ap4 ii4 #ce2 summary of doctrines of1 ii4 #aeh1 #aei4 ,see ,beelzebuth1 ,demiurge1 ,devil1 ,pleroma and ,sophia ,victor1 ,pope 7#ahi-bjb ,a4,d474 ,see ,callistus ,wessely1 his ,griechische ,zauberpapyri quoted1 i4 #ic n4 #e ,wilson1 ,james1 his ,complete ,dictionary of ,astrology quoted1 i4 #fg n4 #a ,wordsworth1 ,bishop ,christopher1 his ,hippolytus and the ,church of ,rome quoted1 i4 #d n4 #b2 i4 #f2 i4 #ab n4 #a2 ii4 #aai n4 #b1 #abi n4 #e ,xenophanes1 his teaching1 i4 #di1 #ej ,zaratas 7,zoroaster7 quoted1 i4 #i1 #ajd n4 #c2 ii4 #bj2 ,amshaspands of1 and ,simon ,magus' roots1 ii4 #b n4 #b2 the like and ,aeons of ,valentinus1 ii4 #ag n4 #e ,zealots1 said by ,hippolytus to be a sect of ,essenes1 ii4 #adc1 #add n4 #a ,zeesar4 ,see ,caulacau ,zephyrinus1 ,pope 7#bjb-bah ,a4,d471 i4 #c2 said by ,hippolytus to be ignorant and unskilled1 ii4 #aah1 #abd2 leans towards heresy1 ii4 #aah ,,the ,,end ,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 ---------------------------------------- --- #g takeing taking #ac #bf #bg #bg #cc #dc #dd ,papypi ,papyri #ee #eg #fb #hj des der #hj firstfruits first-fruits #hg #ia #ih #ii #aad #aad #aai #aai #aci #ade #aej #afd octohedrons octahedrons #agh phase phrase #aha ,manichisine ,manichisme #ahc ,theogomy ,theogony