Hippolytus - Refutation of All Heresies - Book X
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Translated by the Rev. J. H. Macmahon, M.a.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Contents.
The following are the contents of the tenth book of the Refutation of all
Heresies:
An Epitome of all Philosophers.
An Epitome of all Heresies.
And, in conclusion to all, what the Doctrine of the Truth is.
Chapter I. Recapitulation.
After we have, not with violence, burst through the labyrinth [1014] of
heresies, but have unravelled (their intricacies) through a refutation
merely, or, in other words, by the force of truth, we approach the
demonstration of the truth itself. For then the artificial sophisms of error
will be exposed in all their inconsistency, when we shall succeed in
establishing whence it is that the definition of the truth has been derived.
The truth has not taken its principles from the wisdom of the Greeks, nor
borrowed its doctrines, as secret mysteries, from the tenets of the
Egyptians, which, albeit silly, are regarded amongst them with religious
veneration as worthy of reliance. Nor has it been formed out of the
fallacies which enunciate the incoherent (conclusions arrived at through
the) curiosity of the Chaldeans. Nor does the truth owe its existence to
astonishment, through the operations of demons, for the irrational frenzy of
the Babylonians. But its definition is constituted after the manner in which
every true definition is, viz., as simple and unadorned. A definition such
as this, provided it is made manifest, will of itself refute error. And
although we have very frequently propounded demonstrations, and with
sufficient fulness elucidated for those willing (to learn) the rule of the
truth; yet even now, after having discussed all the opinions put forward by
the Greeks and heretics, we have decided it not to be, at all events,
unreasonable to introduce, as a sort of finishing stroke to the (nine) books
preceding, this demonstration throughout the tenth book.
Chapter II. Summary of the Opinions of Philosophers.
Having, therefore, embraced (a consideration of) the tenets of all the wise
men among the Greeks in four books, and the doctrines propounded by the
heresiarchs in five, we shall now exhibit the doctrine concerning the truth
in one, having first presented in a summary the suppositions entertained
severally by all. For the dogmatists of the Greeks, dividing philosophy into
three parts, in this manner devised from time to time their speculative
systems; [1015] some denominating their system Natural, and others Moral,
but others Dialectical Philosophy. And the ancient thinkers who called their
science Natural Philosophy, were those mentioned in book i. And the account
which they furnished was after this mode: Some of them derived all things
from one, whereas others from more things than one. And of those who derived
all things from one, some derived them from what was devoid of quality,
whereas others from what was endued with quality. And among those who
derived all things from quality, some derived them from fire, and some from
air, and some from water, and some from earth. And among those who derived
the universe from more things than one, some derived it from numerable, but
others from infinite quantities. And among those who derived all things from
numerable quantities, some derived them from two, and others from four, and
others from five, and others from six. And among those who derived the
universe from infinite quantities, some derived entities from things similar
to those generated, whereas others from things dissimilar. And among these
some derived entities from things incapable of, whereas others from things
capable of, passion. From a body devoid of quality and endued with unity,
the Stoics, then, accounted for the generation of the universe. For,
according to them, matter devoid of quality, and in all its parts
susceptible of change, constitutes an originating principle of the universe.
For, when an alteration of this ensues, there is generated fire, air, water,
earth. The followers, however, of Hippasus, and Anaximander, and Thales the
Milesian, are disposed to think that all things have been generated from one
(an entity), endued with quality. Hippasus of Metapontum and Heraclitus the
Ephesian declared the origin of things to be from fire, whereas Anaximander
from air, but Thales from water, and Xenophanes from earth. "For from
earth," says he, "are all things, and all things terminate in the earth."
[1016]
Chapter III. Summary of the Opinions of Philosophers Continued.
But among those who derive all entities from more things than one, and from
numerable quantities, the poet Homer asserts that the universe consists of
two substances, namely earth and water; at one time expressing himself
thus:
"The source of gods was Sea and Mother Earth." [1017]
And on another occasion thus:
"But indeed ye all might become water and earth." [1018]
And Xenophanes of Colophon seems to coincide with him, for he says:
"We all are sprung from water and from earth." [1019]
Euripides, however, (derives the universe) from earth and air, as one may
ascertain from the following assertion of his:
"Mother of all, air and earth, I sing." [1020]
But Empedocles derives the universe from four principles, expressing himself
thus:
"Four roots of all things hear thou first:
Brilliant Jove, and life-giving Juno and Aidoneus,
And Nestis, that with tears bedews the Mortal Font." [1021]
Ocellus, however, the Lucanian, and Aristotle, derive the universe from five
principles; for, along with the four elements, they have assumed the
existence of a fifth, and (that this is) a body with a circular motion; and
they say that from this, things celestial have their being. But the
disciples of Empedocles supposed the generation of the universe to have
proceeded from six principles. For in the passage where he says, "Four roots
of all things hear thou first," he produces generation out of four
principles. When, however, he subjoins,
"Ruinous Strife apart from these, equal in every point,
And with them Friendship equal in length and breadth," [1022]
he also delivers six principles of the universe, four of them
material earth, water, fire, and air; but two of them formative Friendship
and Discord. The followers, however, of Anaxagoras of Clazomenae, and of
Democritus, and of Epicurus, and multitudes of others, have given it as
their opinion that the generation of the universe proceeds from infinite
numbers of atoms; and we have previously made partial mention of these
philosophers. But Anaxagoras derives the universe from things similar to
those that are being produced; whereas the followers of Democritus and
Epicurus derived the universe from things both dissimilar (to the entities
produced), and devoid of passion, that is, from atoms. But the followers of
Heraclides of Pontus, and of Asclepiades, derived the universe from things
dissimilar (to the entities produced), and capable of passion, as if from
incongruous corpuscles. But the disciples of Plato affirm that these
entities are from three principles God, and Matter, and Exemplar. He divides
matter, however, into four principles fire, water, earth, and air. And (he
says) that God is the Creator of this (matter), and that Mind is its
exemplar. [1023]
Chapter IV. Summary of the Opinions of Philosophers Continued.
Persuaded, then, that the principle of physiology is confessedly discovered
to be encumbered with difficulties for all these philosophers, we ourselves
also shall fearlessly declare concerning the examples of the truth, as to
how they are, and as we have felt confident that they are. But we shall
previously furnish an explanation, in the way of epitome, of the tenets of
the heresiarchs, in order that, by our having set before our readers the
tenets of all made well known by this (plan of treatment), we may exhibit
the truth in a plain and familiar (form).
Chapter V. The Naasseni.
But since it so appears expedient, let us begin first from the public
worshippers of the serpent. The Naasseni call the first principle of the
universe a Man, and that the same also is a Son of Man; and they divide this
man into three portions. For they say one part of him is rational, and
another psychical, but a third earthly. And they style him Adamas, and
suppose that the knowledge appertaining to him is the originating cause of
the capacity of knowing God. And the Naassene asserts that all these
rational, and psychical, and earthly qualities have retired into Jesus, and
that through Him these three substances simultaneously have spoken unto the
three genera of the universe. These allege that there are three kinds of
existence angelic, psychical, and earthly; and that there are three
churches angelic, psychical, and earthly; and that the names for these
are chosen, called, and captive. These are the heads of doctrine advanced by
them, as far as one may briefly comprehend them. They affirm that James, the
brother of the Lord, delivered these tenets to Mariamne, by such a statement
belying both.
Chapter VI. The Peratae.
The Peratae, however, viz., Ademes the Carystian, and Euphrates the Peratic,
say that there is some one world, this is the denomination they use, and
affirming that it is divided into three parts. But of the threefold
division, according to them, there is one principle, just like an immense
fountain, capable of being by reason divided into infinite segments. And the
first segment, and the one of more proximity, according to them, is the
triad, and is called a perfect good, and a paternal magnitude. But the
second portion of the triad is a certain multitude of, as it were, infinite
powers. The third part, however, is formal. And the first is unbegotten;
[1024] whence they expressly affirm that there are three Gods, three Logoi,
three minds, (and) three men. For when the division has been accomplished,
to each part of the world they assign both Gods, and Logoi, and men, and the
rest. But from above, from uncreatedness and the first segment of the world,
when afterwards the world had attained to its consummation, the Peratic
affirms that there came down, in the times of Herod, a certain man with a
threefold nature, and a threefold body, and a threefold power, named Christ,
and that He possesses from the three parts of the world in Himself all the
concretions and capacities of the world. And they are disposed to think that
this is what has been declared, "in whom dwelleth all the fulness of the
Godhead bodily." [1025] And they assert that from the two worlds situated
above namely, both the unbegotten one and self-begotten one there were borne
down into this world in which we are, germs of all sorts of powers. And
(they say) that Christ came down from above from uncreatedness, in order
that, by His descent, all things that have been divided into three parts may
be saved. For, says the Peratic, the things that have been borne down from
above will ascend through Him; and the things that have plotted against
those that have been borne down are heedlessly rejected, [1026] and sent
away to be punished. And the Peratic states that there are two parts which
are saved that is, those that are situated above by having been separated
from corruption, and that the third is destroyed, which he calls a formal
world. These also are the tenets of the Peratae.
Chapter VII. The Sethians.
But to the Sethians it seems that there exist three principles, which have
been precisely defined. And each of the principles is fitted by nature for
being able to be generated, as in a human soul every art whatsoever is
developed which is capable of being learned. The result is the same as when
a child, by being long conversant with a musical instrument, becomes a
musician; or with geometry a geometrician, or with any other art, with a
similar result. And the essences of the principles, the Sethians say, are
light and darkness. And in the midst of these is pure spirit; and the
spirit, they say, is that which is placed intermediate between darkness,
which is below, and light, which is above. It is not spirit, as a current of
wind or a certain gentle breeze which may be felt, but just as if some
fragrance of ointment or incense made out of a refined mixture, a power
diffusing itself by some impulse of fragrance which is inconceivable and
superior to what one can express. Since, therefore, the light is above and
the darkness below, and the spirit is intermediate between these, the light,
also, as a ray of sun, shines from above on the underlying darkness. And the
fragrance of the spirit is wafted onwards, occupying an intermediate
position, and proceeds forth, just as is diffused the odour of
incense-offerings (laid) upon the fire. Now the power of the things divided
threefold being of this description, the power simultaneously of the spirit
and of the light is below, in the darkness that is situated beneath. The
darkness, however, they say, is a horrible water, into which the light along
with the spirit is absorbed, and thus translated into a nature of this
description. The darkness being then endued with intelligence, and knowing
that when the light has been removed from it the darkness continues
desolate, devoid of radiance and splendour, power and efficiency, as well as
impotent, (therefore,) by every effort of reflection and of reason, this
makes an exertion to comprise in itself brilliancy, and a scintillation of
light, along with the fragrance of the spirit. And of this they introduce
the following image, expressing themselves thus: Just as the pupil of the
eye appears dark beneath the underlying humours, but is illuminated by the
spirit, so the darkness earnestly strives after the spirit, and has with
itself all the powers which wish to retire and return. Now these are
indefinitely infinite, from which, when commingled, all things are figured
and generated like seals. For just as a seal, when brought into contact with
wax, produces a figure, (and yet the seal) itself remains of itself what it
was, so also the powers, by coming into communion (one with the other), form
all the infinite kinds of animals. The Sethians assert that, therefore, from
the primary concourse of the three principles was generated an image of the
great seal, namely heaven and earth, having a form like a womb, possessing a
navel in the midst. And so that the rest of the figures of all things were,
like heaven and earth, fashioned similar to a womb.
And the Sethians say that from the water was produced a first-begotten
principle, namely a vehement and boisterous wind, and that it is a cause of
all generation, which creates a sort of heat and motion in the world from
the motion of the waters. And they maintain that this wind is fashioned like
the hissing of a serpent into a perfect image. And on this the world gazes
and hurries into generation, being inflamed as a womb; and from thence they
are disposed to think that the generation of the universe has arisen. And
they say that this wind constitutes a spirit, and that a perfect God has
arisen from the fragrance of the waters, and that of the spirit, and from
the brilliant light. And they affirm that mind exists after the mode of
generation from a female (meaning by mind) the supernal spark and that,
having been mingled beneath with the compounds of body, it earnestly desires
to flee away, that escaping it may depart and not find dissolution on
account of the deficiency in the waters. Wherefore it is in the habit of
crying aloud from the mixture of the waters, according to the Psalmist, as
they say, "For the entire anxiety of the light above is, that it may deliver
the spark which is below from the Father beneath," [1027] that is, from
wind. And the Father creates heat and disturbance, and produces for Himself
a Son, namely mind, which, as they allege, is not the peculiar offspring of
Himself. And these heretics affirm that the Son, on beholding the perfect
Logos of the supernal light, underwent a transformation, and in the shape of
a serpent entered into a womb, in order that he might be able to recover
that Mind which is the scintillation from the light. And that this is what
has been declared, "Who, being in the form of God, thought it not robbery to
be equal with God; but made Himself of no reputation, and took upon Him the
form of a servant." [1028] And the wretched and baneful Sethians are
disposed to think that this constitutes the servile form alluded to by the
Apostle. These, then, are the assertions which likewise these Sethians
advance.
Chapter VIII. Simon Magus.
But that very sapient fellow Simon makes his statement thus, that there is
an indefinite power, and that this is the root of the universe. And this
indefinite power, he says, which is fire, is in itself not anything which is
simple, as the gross bulk of speculators maintain, when they assert that
there are four incomposite elements, and have supposed fire, as one of
these, to be uncompounded. Simon, on the other hand, alleges that the nature
of fire is twofold; and one portion of this twofold (nature) he calls a
something secret, and another (a something) manifest. And he asserts that
the secret is concealed in the manifest parts of the fire, and that the
manifest parts of the fire have been produced from the secret. And he says
that all the parts of the fire, visible and invisible, have been supposed to
be in possession of a capacity of perception. The world, therefore, he says,
that is begotten, has been produced from the unbegotten fire. And it
commenced, he says, to exist thus: The Unbegotten One took six primal roots
of the principle of generation from the principle of that fire. For he
maintains that these roots have been generated in pairs from the fire; and
these he denominates Mind and Intelligence, Voice and Name, Ratiocination
and Reflection. And he asserts that in the six roots, at the same time,
resides the indefinite power, which he affirms to be Him that stood, stands,
and will stand. And when this one has been formed into a figure, He will,
according to this heretic, exist in the six powers substantially and
potentially. And He will be in magnitude and perfection one and the same
with that unbegotten and indefinite power, possessing no attribute in any
respect more deficient than that unbegotten, and unalterable, and indefinite
power. If, however, He who stood, stands, and will stand, continues to exist
only potentially in the six powers, and has not assumed any definite figure,
He becomes, says Simon, utterly evanescent, and perishes. And this takes
place in the same manner as the grammatical or geometrical capacity, which,
though it has been implanted in man's soul, suffers extinction when it does
not obtain (the assistance of) a master of either of these arts, who would
indoctrinate that soul into its principles. Now Simon affirms that he
himself is He who stood, stands, and will stand, and that He is a power that
is above all things. So far, then, for the opinions of Simon likewise.
Chapter IX. Valentinus.
Valentinus, [1029] however, and the adherents of this school, though they
agree in asserting that the originating principle of the universe is the
Father, still they are impelled into the adoption of a contrary opinion
respecting Him. For some of them maintain that (the Father) is solitary and
generative; whereas others hold the impossibility, (in His as in other
cases,) of procreation without a female. They therefore add Sige as the
spouse of this Father, and style the Father Himself Bythus. From this Father
and His spouse some allege that there have been six projections, viz., Nous
and Aletheia, Logos and Zoe, Anthropos and Ecclesia, and that this
constitutes the procreative Ogdoad. And the Valentinians maintain that those
are the first projections which have taken place within the limit, and have
been again denominated "those within the Pleroma; "and the second are "those
without the Pleroma"; and the third, "those without the Limit." Now the
generation of these constitutes the Hysterema Acamoth. And he asserts that
what has been generated from an Aeon, that exists in the Hysterema and has
been projected (beyond the Limit), is the Creator. But Valentinus is not
disposed to affirm what is thus generated to be primal Deity, but speaks in
detractive terms both of Him and the things made by Him. And (he asserts)
that Christ came down from within the Pleroma for the salvation of the
spirit who had erred. This spirit, (according to the Valentinians,) resides
in our inner man; and they say that this inner man obtains salvation on
account of this indwelling spirit. Valentinus, however, (to uphold the
doctrine,) determines that the flesh is not saved, and styles it "a leathern
tunic," and the perishable portion of man. I have (already) declared these
tenets in the way of an epitome, inasmuch as in their systems there exists
enlarged matter for discussion, and a variety of opinions. In this manner,
then, it seems proper also to the school of Valentinus to propound their
opinions.
Chapter X. Basilides.
But Basilides also himself affirms that there is a non-existent God, who,
being non-existent, has made the non-existent world, that has been formed
out of things that are not, by casting down a certain seed, as it were a
grain of mustard-seed, having in itself stem, leaves, branches, and fruit.
Or this seed is as a peacock's egg, comprising in itself the varied
multitude of colours. And this, say the Basilidians, constitutes the seed of
the world, from which all things have been produced. For they maintain that
it comprises in itself all things, as it were those that as yet are
non-existent, and which it has been predetermined to be brought into
existence by the non-existent Deity. There was, then, he says, in the seed
itself a threefold Sonship, in all respects of the same substance with the
nonexistent God, which has been begotten from things that are not. And of
this Sonship, divided into three parts, one portion of it was refined, and
another gross, and another requiring purification. The refined portion, when
first the earliest putting down of the seed was accomplished by the
non-existent God, immediately burst forth, and ascended upwards, and
proceeded towards the non-existent Deity. For every nature yearns after that
God on account of the excess of His beauty, but different (creatures desire
Him) from different causes. The more gross portion, however, still continues
in the seed; and inasmuch as it is a certain imitative nature, it was not
able to soar upwards, for it was more gross than the subtle part. The more
gross portion, however, equipped itself with the Holy Spirit, as it were
with wings; for the Sonship, thus arrayed, shows kindness to this Spirit,
and in turn receives kindness. The third Sonship, however, requires
purification, and therefore this continued in the conglomeration of all
germs, and this displays and receives kindness. And (Basilides asserts) that
there is something which is called "world," and something else (which is
called) supra-mundane; for entities are distributed by him into two primary
divisions. And what is intermediate between these he calls "Conterminous
Holy Spirit," and (this Spirit) has in itself the fragrance of the Sonship.
From the conglomeration of all germs of the cosmical seed burnt forth and
was begotten the Great Archon, the head of the world, an Aeon of
inexpressible beauty and size. This (Archon) having raised Himself as far as
the firmament, supposed that there was not another above Himself. And
accordingly He became more brilliant and powerful than all the underlying
Aeons, with the exception of the Sonship that had been left beneath, but
which He was not aware was more wise than Himself. This one having His
attention turned to the creation of the world, first begat a son unto
Himself, superior to Himself; and this son He caused to sit on His own right
hand, and this these Basilidians allege is the Ogdoad. The Great Archon
Himself, then, produces the entire celestial creation. And other Archon
ascended from (the conglomeration of) all the germs, who was greater than
all the underlying Aeon, except the Sonship that had been left behind, yet
far inferior to the former one. And they style this second Archon a
Hebdomad. He is Maker, and Creator, and Controller of all things that are
beneath Him, and this Archon produced for Himself a Son more prudent and
wiser than Himself. Now they assert that all these things exist according to
the predetermination of that non-existent God, and that there exist also
worlds and intervals that are infinite. And the Basilidians affirm that upon
Jesus, who was born of Mary, came the power of the Gospel, which descended
and illuminated the Son both of the Ogdoad and of the Hebdomad. And this
took place for the purpose of enlightening and distinguishing from the
different orders of beings, and purifying the Sonship that had been left
behind for conferring benefits on souls, and the receiving benefits in turn.
And they say that themselves are sons, who are in the world for this cause,
that by teaching they may purify souls, and along with the Sonship may
ascend to the Father above, from whom proceeded the first Sonship. And they
allege that the world endures until the period when all souls may have
repaired thither along with the Sonship. These, however, are the opinions
which Basilides, who detailed them as prodigies, is not ashamed to advance.
Chapter XI. Justinus.
But Justinus also himself attempted to establish similar opinions with
these, and expresses himself thus: That there are three unbegotten
principles of the universe, two males and one female. And of the males one
principle is denominated "Good." Now this alone is called after this mode,
and is endued with a foreknowledge of the universe. And the other is Father
of all generated entities, and is devoid of foreknowledge, and unknown, and
invisible, and is called Elohim. The female principle is devoid of
foreknowledge, passionate, with two minds, and with two booties, as we have
minutely detailed in the previous discourses concerning this heretic s
system. This female principle, in her upper parts, as far as the groin, is,
the Justinians say, a virgin, whereas from the groin downwards a snake. And
such is denominated Edem and Israel. This heretic alleges that these are the
principles of the universe, from which all things have been produced. And he
asserts that Elohim, without foreknowledge, passed into inordinate desire
for the half virgin, and that having had intercourse with her, he begot
twelve angels; and the names of these he states to be those already given.
And of these the paternal ones are connected with the father, and the
maternal with the mother. And Justinus maintains that these are (the trees
of Paradise), concerning which Moses has spoken in an allegorical sense the
things written in the law. And Justinus affirms that all things were made by
Elohim and Edem. And (he says) that animals, with a the rest of the
creatures of this kind, are from the a part resembling a beast, whereas man
from the parts above the groin. And Edem (is supposed by Justinus) to have
deposited in man himself the soul, which was her own power, (but Elohim the
spirit.) And Justinus alleges that this Elohim, after having learned his
origin, ascended to the Good Being, and deserted Edem. And this heretic
asserts that Edem, enraged on account of such (treatment), concocted all
this plot against the spirit of Elohim which he deposited in man. And
(Justinus informs us) that for this reason the Father sent Baruch, and
issued directions to the prophets, in order that the spirit of Elohim might
be delivered, and that all might be seduced away from Edem. But (this
heretic) alleges that even Hercules was a prophet, and that he was worsted
by Omphale, that is, by Babel; and the Justinians call the latter Venus. And
(they say) that afterwards, in the days of Herod, Jesus was born son of Mary
and Joseph, to whom he alleges Baruch had spoken. And (Justinus asserts)
that Edem plotted against this (Jesus), but could not deceive him; and for
this reason, that she caused him to be crucified. And the spirit of Jesus,
(says Justinus,) ascended to the Good Being. And (the Justinians maintain)
that the spirits of all who thus obey those silly and futile discourses will
be saved, and that the body and soul of Edem have been left behind. But the
foolish Justinus calls this (Edem) Earth.
Chapter XII. The Docetae.
Now the Docetae advance assertions of this description: that the primal
Deity is as a seed of the fig-tree; and that from this proceeded three Aeons
as the stem, and the leaves and the fruit; and that these projected thirty
Aeons, each (of them) ten; and that they were all united in decades, but
differed only in positions, as some were before others. And (the Docetae
assert) that infinite Aeons were indefinitely projected, and that all these
were hermaphrodites. And (they say) that these Aeons formed a design of
simultaneously going together into one Aeon, and that from this the
intermediate Aeon and from the Virgin Mary they begot a Saviour of all. And
this Redeemer was like in every respect to the first seed of the fig-tree,
but inferior in this respect, from the fact of His having been begotten; for
the seed whence the fig-tree springs is unbegotten. This, then, was the
great light of the Aeons it was entirely radiance which receives no
adornment, and comprises in itself the forms of all animals. And the Docetae
maintain that this light, on proceeding into the underlying chaos, afforded
a cause (of existence) to the things that were produced, and those actually
existing, and that on coming down from above it impressed on chaos beneath
the forms of everlasting species. For the third Aeon, which had tripled
itself, when he perceives that all his characteristic attributes were
forcibly drawn off into the nether darkness, and not being ignorant both of
the terror of darkness and the simplicity of light, proceeded to create
heaven; and after having rendered firm what intervened, He separated the
darkness from the light. As all the species of the third Aeon were, he says,
overcome by the darkness, the figure even of this Aeon became a living fire,
having been generated by light. And from this (source), they allege, was
generated the Great Archon, regarding whom Moses converses, saying that He
is a fiery Deity and Demiurge, who also continually alters the forms of all
(Aeons) into bodies. And the (Docetae) allege that these are the souls for
whose sake the Saviour was begotten, and that He points out the way through
which the souls will escape that are (now) overpowered (by darkness). And
(the Docetae maintain) that Jesus arrayed Himself in that only-begotten
power, and that for this reason He could not be seen by any, on account of
the excessive magnitude of His glory. And they say that all the occurrences
took place with Him as it has been written in the Gospels.
Chapter XIII. MonoÏmus.
But the followers of Monoïmus the Arabian assert that the originating
principle of the universe is a primal man and son of man; and that, as Moses
states, the things that have been produced were produced not by the primal
man, but by the Son of that primal man, yet not by the entire Son, but by
part of Him. And (Monoïmus asserts) that the Son of man is iota, which
stands for ten, the principal number in which is (inherent) the subsistence
of all number (in general, and) through which every number (in particular)
consists, as well as the generation of the universe, fire, air, water, and
earth. But inasmuch as this is one iota and one tittle, and what is perfect
(emanates) from what is perfect, or, in other words, a tittle flows down
from above, containing all things in itself; (therefore,) whatsoever things
also the man possesses, the Father of the Son of man possesses likewise.
Moses, therefore, says that the world was made in six days, that is, by six
powers, out of which the world was made by the one tittle. For cubes, and
octahedrons, and pyramids, and all figures similar to these, having equal
superficies, out of which consist fire, air, water, and earth, have been
produced from numbers comprehended in that simple tittle of the iota, which
is Son of man. When, therefore, says (Monoïmus), Moses mentions the rod s
being brandished for the purpose of bringing the plagues upon Egypt, he
alludes allegorically to the (alterations of the) world of iota; nor did he
frame more than ten plagues. If, however, says he, you wish to become
acquainted with the universe, search within yourself who is it that says,
"My soul, my flesh, and my mind," and who is it that appropriates each one
thing unto himself, as another (would do) for himself. Understand that this
is a perfect one arising from (one that is) perfect, and that he considers
as his own all so-called nonentities and all entities. These, then, are the
opinions of Monoïmus also.
Chapter XIV. Tatian.
Tatian, however, similarly with Valentinus and the others, says that there
are certain invisible Aeons, and that by some one of these the world below
has been created, and the things existing in it. And he habituates himself
to a very cynical [1030] mode of life, and almost in nothing differs from
Marcion, as appertaining both to his slanders, and the regulations enacted
concerning marriage.
Chapter XV. Marcion and Cerdo.
But Marcion, of Pontus, and Cerdon, [1031] his preceptor, themselves also
lay down that there are three principles of the universe good, just, and
matter. Some disciples, however, of these add a fourth, saying, good, just,
evil, and matter. But they all affirm that the good (Being) has made nothing
at all, though some denominate the just one likewise evil, whereas others
that his only title is that of just. And they allege that (the just Being)
made all things out of subjacent matter, for that he made them not well, but
irrationally. For it is requisite that the things made should be similar to
the maker; wherefore also they thus employ the evangelical parables, saying,
"A good tree cannot bring forth evil fruit," [1032] and the rest of the
passage. Now Marcion alleges that the conceptions badly devised by the (just
one) himself constituted the allusion in this passage. And (he says) that
Christ is the Son of the good Being, and was sent for the salvation of souls
by him whom he styles the inner than. And he asserts that he appeared as a
man though not being a man, and as incarnate though not being incarnate. And
he maintains that his manifestation was only phantastic, and that he
underwent neither generation nor passion except in appearance. And he will
not allow that flesh rises again; but in affirming marriage to be
destruction, he leads his disciples towards a very cynical life. And by
these means he imagines that he annoys the Creator, if he should abstain
from the things that are made or appointed by Him.
Chapter XVI. Apelles.
But Apelles, a disciple of this heretic, was displeased at the statements
advanced by his preceptor, as we have previously declared, and by another
theory supposed that there are four gods. And the first of these he alleges
to be the "Good Being," whom the prophets did not know, and Christ to be His
Son. And the second God, he affirms to be the Creator of the universe, and
Him he does not wish to be a God. And the third God, he states to be the
fiery one that was manifested; and the fourth to be an evil one. And Apelles
calls these angels; and by adding (to their number) Christ likewise, he will
assert Him to be a fifth God. But this heretic is in the habit of devoting
his attention to a book which he calls "Revelations" of a certain Philumene,
whom he considers a prophetess. And he affirms that Christ did not receive
his flesh from the Virgin, but from the adjacent substance of the world. In
this manner he composed his treatises against the law and the prophets, and
attempts to abolish them as if they had spoken falsehoods, and had not known
God. And Apelles, similarly with Marcion, affirms that the different sorts
of flesh are destroyed.
Chapter XVII. Cerinthus.
Cerinthus, however, himself having been trained in Egypt, determined that
the world was not made by the first God, but by a certain angelic power. And
this power was far separated and distant from that sovereignty which is
above the entire circle of existence, and it knows not the God (that is)
above all things. And he says that Jesus was not born of a virgin, but that
He sprang from Joseph and Mary as their son, similar to the rest of men; and
that He excelled in justice, and prudence, and understanding above all the
rest of mankind. And Cerinthus maintains that, after Jesus baptism, Christ
came down in the form of a dove upon Him from the sovereignty that is above
the whole circle of existence, and that then He proceeded to preach the
unknown Father, and to work miracles. And he asserts that, at the conclusion
of the passion, Christ flew away from Jesus, [1033] but that Jesus
suffered, and that Christ remained incapable of suffering, being a spirit of
the Lord.
Chapter XVIII. The Ebionaeans.
But the Ebionaeans assert that the world is made by the true God, and they
speak of Christ in a similar manner with Cerinthus. They live, however, in
all respects according to the law of Moses, alleging that they are thus
justified.
Chapter XIX. Theodotus. [1034]
But Theodotus of Byzantium introduced a heresy of the following description,
alleging that all things were created by the true God; whereas that Christ,
he states, in a manner similar to that advocated by the Gnostics already
mentioned, made His appearance according to some mode of this description.
And Theodotus affirms that Christ is a man of a kindred nature with all men,
but that He surpasses them in this respect, that, according to the counsel
of God, He had been born of a virgin, and the Holy Ghost had overshadowed
His mother. This heretic, however, maintained that Jesus had not assumed
flesh in the womb of the Virgin, but that afterwards Christ descended upon
Jesus at His baptism in form of a dove. And from this circumstance, the
followers of Theodotus affirm that at first miraculous powers did not
acquire operating energy in Saviour Himself. Theodotus, however, determines
to deny the divinity of Christ. Now, opinions of this description were
advaned by Theodotus.
Chapter XX. Melchisedecians.
And others also make all their assertions similarly with those which have
been already specified, introducing one only alteration, viz., in respect of
regarding Melchisedec as a certain power. But they allege that Melchisedec
himself is superior to all powers; and according to his image, they are
desirous of maintaining that Christ likewise is generated.
Chapter XXI. The Phrygians or Montanists.
The Phrygians, however, derive the principles of their heresy from a certain
Montanus, and Priscilla, and Maximilla, and regard these wretched women as
prophetesses, and Montanus as a prophet. In respect, however, of what
appertains to the origin and creation of the universe, the Phrygians are
supposed to express themselves correctly; while in the tenets which they
enunciate respecting Christ, they have not irrelevantly formed their
opinions. But they are seduced into error in common with the heretics
previously alluded to, and devote their attention to the discourses of these
above the Gospels, thus laying down regulations concerning novel and strange
fasts. [1035]
Chapter XXII. The Phrygians or Montanists Continued.
But others of them, being attached to the heresy of the Noetians, entertain
similar opinions to those relating to the silly women of the Phrygians, and
to Montanus. As regards, however, the truths appertaining to the Father of
the entire of existing things, they are guilty of blasphemy, because they
assert that He is Son and Father, visible and invisible, begotten and
unbegotten, mortal and immortal. These have taken occasion from a certain
Noetus to put forward their heresy.
Chapter XXIII. Noetus and Callistus.
But in like manner, also, Noetus, being by birth a native of Smyrna, and a
fellow addicted to reckless babbling, as well as crafty withal, introduced
(among us) this heresy which originated from one Epigonus. It reached Rome,
and was adopted by Cleomenes, and so has continued to this day among his
successors. Noetus asserts that there is one Father and God of the universe,
and that He made all things, and was imperceptible to those that exist when
He might so desire. Noetus maintained that the Father then appeared when He
wished; and He is invisible when He is not seen, but visible when He is
seen. And this heretic also alleges that the Father is unbegotten when He is
not generated, but begotten when He is born of a virgin; as also that He is
not subject to suffering, and is immortal when He does not suffer or die.
When, however, His passion [1036] came upon Him, Noetus allows that the
Father suffers and dies. And the Noetians suppose that this Father Himself
is called Son, (and vice versa,) in reference to the events which at their
own proper periods happen to them severally.
Callistus corroborated the heresy of these Noetians, but we have already
carefully explained the details of his life. And Callistus himself produced
likewise a heresy, and derived its starting-points from these
Noetians, namely, so far as he acknowledges that there is one Father and
God, viz., the Creator of the universe, and that this (God) is spoken of,
and called by the name of Son, yet that in substance He is one Spirit. For
Spirit, as the Deity, is, he says, not any being different from the Logos,
or the Logos from the Deity; therefore this one person, (according to
Callistus,) is divided nominally, but substantially not so. He supposes this
one Logos to be God, and affirms that there was in the case of the Word an
incarnation. And he is disposed (to maintain), that He who was seen in the
flesh and was crucified [1037] is Son, but that the Father it is who
dwells in Him. Callistus thus at one time branches off into the opinion of
Noetus, but at another into that of Theodotus, and holds no sure doctrine.
These, then, are the opinions of Callistus.
Chapter XXIV. Hermogenes.
But one Hermogenes himself also being desirous of saying something, asserted
that God made all things out of matter coeval with Himself, and subject to
His design. For Hermogenes [1038] held it to be an impossibility that God
should make the things that were made, except out of existent things.
Chapter XXV. The Elchasaites.
But certain others, introducing as it were some novel tenet, appropriated
parts of their system from all heresies, and procured a strange volume,
which bore on the title page the name of one Elchasai. These, in like
manner, acknowledge that the principles of the universe were originated by
the Deity. They do not, however, confess that there is but one Christ, but
that there is one that is superior to the rest, and that He is transfused
into many bodies frequently, and was now in Jesus. And, in like manner,
these heretics maintain that at one time Christ was begotten of God, and at
another time became the Spirit, and at another time was born of a virgin,
and at another time not so. And they affirm that likewise this Jesus
afterwards was continually being transfused into bodies, and was manifested
in many (different bodies) at different times. And they resort to
incantations and baptisms in their confession of elements. And they occupy
themselves with bustling activity in regard of astrological and mathematical
science, and of the arts of sorcery. But also they allege themselves to have
powers of prescience.
Chapter XXVI. Jewish Chronology.
From Haran, a city of Mesopotamia, (Abraham, by the command) [1039] of
God, transfers his residence into the country which is now called Palestine
and Judea, but then the region of Canaan. Now, concerning this territory, we
have in part, but still not negligently, rendered an account in other
discourses. From the circumstance, then, (of this migration) is traceable
the beginning of an increase (of population) in Judea, which obtained its
name from Judah, fourth son of Jacob, whose name was also called Israel,
from the fact that a race of kings would be descended from him. [1040]
Abraham removes from Mesopotamia (when 75 years , and) when 100 years old he
begat Isaac. But Isaac, when 60 years of age, begat Jacob. And Jacob, when
86 years old, begat Levi; and Levi, at 40 years of age, begat ; [1041] and
Caath was four years of age when he went down with Jacob into Egypt.
Therefore the entire period during which Abraham sojourned, and the entire
family descended from him by Isaac, in the country then called Canaanitis,
was 215 years. But the father of this Abraham is Thare, [1042] and of this
Thare the father is Nachor, and of this Nachor the father is Serag, and of
this Serag the father is Reu, and of this Reu the father is Peleg, and of
this Peleg [1043] the father is Heber. And so it comes to pass that the
Jews are denominated by the name of Hebrews. In the time of Phaleg, [1044]
however, arose the dispersion of nations. Now these nations were 72,
[1045] corresponding with the number of Abraham's children. And the names of
these nations we have likewise set down in other books, not even omitting
this point in its own proper place. And the reason of our particularity is
our desire to manifest to those who are of a studious disposition the love
which we cherish towards the Divinity, and the indubitable knowledge
respecting the Truth, which in the course of our labours [1046] we have
acquired possession of. But of this Heber the father is Salah; and of this
Salah the father is Caïnan; and of this Caïnan the father is Arphaxad, whose
father is Shem; and of this Shem the father is Noah. And in Noah's time
there occurred a flood throughout the entire world, which neither Egyptians,
nor Chaldeans, nor Greeks recollect; for the inundations which took place in
the age of Ogyges and Deucalion prevailed only in the localities where these
dwelt. [1047] There are, then, in the case of these (patriarchs that is,
from Noah to Heber inclusive) 5 generations, and 495 years. [1048] This
Noah, inasmuch as he was a most religious and God-loving man, alone, with
wife and children, and the three wives of these, escaped the flood that
ensued. And he owed his preservation to an ark; and both the dimensions and
relics of this ark are, as we have explained, shown to this day in the
mountains called Ararat, which are situated in the direction of the country
of the Adiabeni. [1049] It is then possible for those who are disposed to
investigate the subject industriously, to perceive how clearly has been
demonstrated the existence of a nation of worshippers of the true God, more
ancient than all the Chaldeans, Egyptians, and Greeks. What necessity,
however, is there at present to specify those who, anterior to Noah, were
both devout men, and permitted to hold converse with the true God, inasmuch
as, so far as the subject taken in hand is concerned, this testimony in
regard of the antiquity of the people of God is sufficient?
Chapter XXVII. Jewish Chronology Continued.
But since it does not seem irrational to prove that these nations that had
their attention engrossed with the speculations of philosophy are of more
modern date than those that had habitually worshipped the true God, [1050]
it is reasonable that we should state both whence the family of these latter
originated; and that when they took up their abode in these countries, they
did not receive a name from the actual localities, but claimed for
themselves names from those who were primarily born, and had inhabited
these. Noah had three sons Shem, Ham, and Japheth. From these the entire
family of man was multiplied, and every quarter of the earth owes its
inhabitants in the first instance to these. For the word of God to them
prevailed, when the Lord said, "Be fruitful, and multiply, and replenish the
earth." So great efficacy had that one word that from the three sons of Noah
are begotten in the family 72 children, (viz.,) from Shem, 25; from Japheth,
15; and from Ham, 32. Unto Ham, however, these 32 children are born in
accordance with previous declarations. And among Ham's children are:
Canaan, [1051] from whom came the Canaanites; Mizraim, from whom the
Egyptians; Cush, from whom the Ethiopians; and Phut, from whom the Libyans.
These, according to the language prevalent among them, are up to the present
day styled by the appellation of their ancestors; nay, even in the Greek
tongue they are called by the names by which they have been now denominated.
But even supposing that neither these localities had been previously
inhabited, nor that it could be proved that a race of men from the beginning
existed there, nevertheless these sons of Noah, a worshipper of God, are
quite sufficient to prove the point at issue. For it is evident that Noah
himself must have been a disciple of devout people, for which reason he
escaped the tremendous, though transient, threat of water.
How, then, should not the worshippers of the true God be of greater
antiquity than all Chaldeans, Egyptians, and Greeks, for we must bear in
mind that the father of these Gentiles was born from this Japheth, [1052]
and received the name Javan, and became the progenitor of Greeks and
Ionians? Now, if the nations that devoted themselves to questions concerning
philosophy are shown to belong to a period altogether more recent than the
race of the worshippers of God as well as the time of the deluge, how would
not the nations of the barbarians, and as many tribes as in the world are
known and unknown, appear to belong to a more modern epoch than these?
Therefore ye Greeks, Egyptians, Chaldeans, and the entire race of men,
become adepts in this doctrine, and learn from us, who are the friends of
God, what the nature of God is, and what His well-arranged creation. And we
have cultivated this system, not expressing ourselves in mere pompous
language, but executing our treatises in terms that prove our knowledge of
truth and our practice of good sense, our object being the demonstration of
His Truth. [1053]
Chapter XXVIII. The Doctrine of the Truth.
The first and only (one God), [1054] both Creator and Lord of all, had
nothing coeval with Himself; not infinite chaos, nor measureless water, nor
solid earth, nor dense air, not warm fire, nor refined spirit, nor the azure
canopy [1055] of the stupendous firmament. But He was One, alone in
Himself. By an exercise of His will He created things that are, which
antecedently had no existence, except that He willed to make them. For He is
fully acquainted with whatever is about to take place, for foreknowledge
also is present to Him. The different principles, however, of what will come
into existence, He first fabricated, viz., fire and spirit, water and earth,
from which diverse elements He proceeded to form His own creation. And some
objects He formed of one essence, but others He compounded from two, and
others from three, and others from four. And those formed of one substance
were immortal, for in their case dissolution does not follow, for what is
one will never be dissolved. Those, on the other hand, which are formed out
of two, or three, or four substances, are dissoluble; wherefore also are
they named mortal. For this has been denominated death; namely, the
dissolution of substances connected. I now therefore think that I have
sufficiently answered those endued with a sound mind, who, if they are
desirous of additional instruction, and are disposed accurately to
investigate the substances of these things, and the causes of the entire
creation, will become acquainted with these points should they peruse a work
of ours comprised (under the title), Concerning the Substance of the
Universe. [1056] I consider, however, that at present it is enough to
elucidate those causes of which the Greeks, not being aware, glorified, in
pompous phraseology, the parts of creation, while they remained ignorant of
the Creator. And from these the heresiarchs have taken occasion, and have
transformed the statements previously made by those Greeks into similar
doctrines, and thus have framed ridiculous heresies.
Chapter XXIX. The Doctrine of the Truth Continued.
Therefore this solitary and supreme Deity, by an exercise of reflection,
brought forth the Logos first; not the word in the sense of being
articulated by voice, but as a ratiocination of the universe, conceived and
residing in the divine mind. Him alone He produced from existing things; for
the Father Himself constituted existence, and the being born from Him was
the cause of all things that are produced. [1057] The Logos was in the
Father Himself, bearing the will of His progenitor, and not being
unacquainted with the mind of the Father. For simultaneously [1058] with
His procession from His Progenitor, inasmuch as He is this Progenitor s
first-born, He has, as a voice in Himself, the ideas conceived in the
Father. And so it was, that when the Father ordered the world to come into
existence, the Logos one by one completed each object of creation, thus
pleasing God. And some things which multiply by generation [1059] He
formed male and female; but whatsoever beings were designed for service and
ministration He made either male, or not requiring females, or neither male
nor female. For even the primary substances of these, which were formed out
of nonentities, viz., fire and spirit, water and earth, are neither male nor
female; nor could male or female proceed from any one of these, were it not
that God, who is the source of all authority, wished that the Logos might
render assistance [1060] in accomplishing a production of this kind. I
confess that angels are of fire, and I maintain that female spirits are not
present with them. And I am of opinion that sun and moon and stars, in like
manner, are produced from fire and spirit, and are neither male nor female.
And the will of the Creator is, that swimming and winged animals are from
water, male and female. For so God, whose will it was, ordered that there
should exist a moist substance, endued with productive power. And in like
manner God commanded, that from earth should arise reptiles and beasts, as
well males and females of all sorts of animals; for so the nature of the
things produced admitted. For as many things as He willed, God made from
time to time. These things He created through the Logos, it not being
possible for things to be generated otherwise than as they were produced.
But when, according as He willed, He also formed (objects), He called them
by names, and thus notified His creative effort. [1061] And making these,
He formed the ruler of all, and fashioned him out of all composite
substances. [1062] The Creator did not wish to make him a god, and failed
in His aim; nor an angel, be not deceived, but a man. For if He had willed
to make thee a god, He could have done so. Thou hast the example of the
Logos. His will, however, was, that you should be a man, and He has made
thee a man. But if thou art desirous of also becoming a god, obey Him that
has created thee, and resist not now, in order that, being found faithful in
that which is small, you may be enabled to have entrusted to you also that
which is great. [1063]
The Logos alone of this God is from God himself; wherefore also the Logos is
God, being the substance of God. [1064] Now the world was made from
nothing; wherefore it is not God; as also because this world admits of
dissolution whenever the Creator so wishes it. But God, who created it, did
not, nor does not, make evil. He makes what is glorious and excellent; for
He who makes it is good. Now man, that was brought into existence, was a
creature endued with a capacity of self-determination, [1065] yet not
possessing a sovereign intellect, [1066] nor holding sway over all things
by reflection, and authority, and power, but a slave to his passions, and
comprising all sorts of contrarieties in himself. But man, from the fact of
his possessing a capacity of self-determination, brings forth what is
evil, [1067] that is, accidentally; which evil is not consummated except
you actually commit some piece of wickedness. For it is in regard of our
desiring anything that is wicked, or our meditating upon it, that what is
evil is so denominated. Evil had no existence from the beginning, but came
into being subsequently. [1068] Since man has free will, a law has been
defined for his guidance by the Deity, not without answering a good purpose.
For if man did not possess the power to will and not to will, why should a
law be established? For a law will not be laid down for an animal devoid of
reason, but a bridle and a whip; [1069] whereas to man has been given a
precept and penalty to perform, or for not carrying into execution what has
been enjoined. For man thus constituted has a law been enacted by just men
in primitive ages. Nearer our own day was there established a law, full of
gravity and justice, by Moses, to whom allusion has been already made, a
devout man, and one beloved of God.
Now the Logos of God controls all these; the first begotten Child of the
Father, the voice of the Dawn antecedent to the Morning Star. [1070]
Afterwards just men were born, friends of God; and these have been styled
prophets, [1071] on account of their foreshowing future events. And the
word of prophecy [1072] was committed unto them, not for one age only; but
also the utterances of events predicted throughout all generations, were
vouchsafed in perfect clearness. And this, too, not at the time merely when
seers furnished a reply to those present; [1073] but also events that
would happen throughout all ages, have been manifested beforehand; because,
in speaking of incidents gone by, the prophets brought them back to the
recollection of humanity; whereas, in showing forth present occurrences,
they endeavoured to persuade men not to be remiss; while, by foretelling
future events, they have rendered each one of us terrified on beholding
events that had been predicted long before, and on expecting likewise those
events predicted as still future. Such is our faith, O all ye men, ours, I
say, who are not persuaded by empty expressions, nor caught away by sudden
impulses of the heart, nor beguiled by the plausibility of eloquent
discourses, yet who do not refuse to obey words that have been uttered by
divine power. And these injunctions has God given to the Word. But the Word,
by declaring them, promulgated the divine commandments, thereby turning man
from disobedience, not bringing him into servitude by force of necessity,
but summoning him to liberty through a choice involving spontaneity.
This Logos the Father in the latter days sent forth, no longer to speak by a
prophet, and not wishing that the Word, being obscurely proclaimed, should
be made the subject of mere conjecture, but that He should be manifested, so
that we could see Him with our own eyes. This Logos, I say, the Father sent
forth, in order that the world, on beholding Him, might reverence Him who
was delivering precepts not by the person of prophets, nor terrifying the
soul by an angel, but who was Himself He that had spoken corporally present
amongst us. This Logos we know to have received a body from a virgin, and to
have remodelled the old man [1074] by a new creation. And we believe the
Logos to have passed through every period in this life, in order that He
Himself might serve as a law for every age, [1075] and that, by being
present (amongst) us, He might exhibit His own manhood as an aim for all
men. And that by Himself in person He might prove that God made nothing
evil, and that man possesses the capacity of self-determination, inasmuch as
he is able to will and not to will, and is endued with power to do both.
[1076] This Man we know to have been made out of the compound of our
humanity. For if He were not of the same nature with ourselves, in vain does
He ordain that we should imitate the Teacher. For if that Man happened to be
of a different substance from us, why does He lay injunctions similar to
those He has received on myself, who am born weak; and how is this the act
of one that is good and just? In order, however, that He might not be
supposed to be different from us, He even underwent toil, and was willing to
endure hunger, and did not refuse to feel thirst, and sunk into the quietude
of slumber. He did not protest against His Passion, but became obedient unto
death, and manifested His resurrection. Now in all these acts He offered up,
as the first-fruits, His own manhood, in order that thou, when thou art in
tribulation, mayest not be disheartened, but, confessing thyself to be a man
(of like nature with the Redeemer), mayest dwell in expectation of also
receiving what the Father has granted unto this Son. [1077]
Chapter XXX. The Author's Concluding Address.
Such is the true doctrine in regard of the divine nature, O ye men, Greeks
and Barbarians, Chaldeans and Assyrians, Egyptians and Libyans, Indians and
Ethiopians, Celts, and ye Latins, who lead armies, and all ye that inhabit
Europe, and Asia, and Libya. [1078] And to you I am become an adviser,
inasmuch as I am a disciple of the benevolent Logos, and hence humane, in
order that you may hasten and by us may be taught who the true God is, and
what is His well-ordered creation. Do not devote your attention to the
fallacies of artificial discourses, nor the vain promises of plagiarizing
heretics, [1079] but to the venerable simplicity of unassuming truth. And
by means of this knowledge you shall escape the approaching threat of the
fire of judgment, and the rayless scenery of gloomy Tartarus, [1080] where
never shines a beam from the irradiating voice of the Word!
You shall escape the boiling flood of hell's [1081] eternal lake of fire
and the eye ever fixed in menacing glare of fallen angels chained in
Tartarus as punishment for their sins; and you shall escape the worm that
ceaselessly coils for food around the body whose scum [1082] has bred it.
Now such (torments) as these shall thou avoid by being instructed in a
knowledge of the true God. And thou shalt possess an immortal body, even one
placed beyond the possibility of corruption, just like the soul. And thou
shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in
this life, didst know the Celestial King. And thou shalt be a companion of
the Deity, and a co-heir with Christ, no longer enslaved by lusts or
passions, and never again wasted by disease. For thou hast become God:
[1083] for whatever sufferings thou didst undergo while being a man, these
He gave to thee, because thou wast of mortal mould, but whatever it is
consistent with God to impart, these God has promised to bestow upon thee,
because thou hast been deified, and begotten unto immortality. [1084] This
constitutes the import of the proverb, "Know thyself; "i.e., discover God
within thyself, for He has formed thee after His own image. For with the
knowledge of self is conjoined the being an object of God's knowledge, for
thou art called by the Deity Himself. Be not therefore inflamed, O ye men,
with enmity one towards another, nor hesitate to retrace [1085] with all
speed your steps. For Christ is the God above all, and He has arranged to
wash away sin from human beings, [1086] rendering regenerate the old man.
And God called man His likeness from the beginning, and has evinced in a
figure His love towards thee. And provided thou obeyest His solemn
injunctions, and becomest a faithful follower of Him who is good, thou shall
resemble Him, inasmuch as thou shall have honour conferred upon thee by Him.
For the Deity, (by condescension,) does not diminish aught of the divinity
of His divine [1087] perfection; having made thee even God unto His
glory! [1088]
Footnotes
[1014] [This word is an index of authenticity. See on the "Little
Labyrinth," Bunsen, i. p. 243, and Wordsworth, pp. 100, 161, and his
references to Routh, Lardner, etc,]
[1015] Hippolytus in what follows is indebted to Sextus Empiricus. Adv.
Phys., x.
[1016] See Karst., Fragm., viii. 45.
[1017] Iliad, xiv. 201.
[1018] Ibid., vii. 99.
[1019] See Karst., Fragm., ix. p. 46.
[1020] Fabricius, in his Commentary on Sextus Empiricus, considers that this
is a quotation from the Hymns of Euripides.
[1021] V. 55-57, ed. Karst.
[1022] V, 106, 107, ed. Karst.
[1023] [See De Legibus, lib. x., and note xii. p. 119, Tayler Lewis
Plato against the Atheists.]
[1024] Cruice supplies from Theodoret: "and the second which is good is
self-begotten, and the third is generated."
[1025] Col. ii. 9.
[1026] aphietai eikē: Bernays proposes ophioeidēi.e., being of the form
of the serpent.
[1027] The commentators refer us to Ps. xxix. 3.
[1028] Phil. ii. 6, 7
[1029] This section differs considerably from what Hippolytus has already
stated concerning Valentinus. [" Sige," vol. i. p. 62, note 5.]
[1030] The allusion here is to the shamelessness of the Cynics in regard
to sexual intercourse.
[1031] The account here given of Cerdon and Marcion does not accurately
correspond with that already furnished by Hippolytus of these heretics.
[1032] Matt. vii. 18.
[1033] Or, "the Son;" or, "the Son of Mary" (Cruice).
[1034] [Vol. iii. p. 654, this series, where it should have been noted
that the Appendixto Tertullian is supposed by Waterland to be "little else
but an extract from Hippolytus." He pronounces:t "ancient and of good
value." See Wordsworth's remarks on the biblidarion, p. 59.]
[1035] The Ms. has the obviously corrupt reading paradoseis, which
Duncker alters into paradozous(strange).
[1036] Cruice suggests the addition of the words "and death," in order to
correspond with the remainder of the sentence. The punctuation followed
above is conjectural, but gives substantially the meaning of the text as
settled by Duncker.
[1037] The ms.. reads kratoumenon, which would mean seized
or vanquished. The former yields no meaning, and the latter conveys an
erroneous conception regarding the Blessed Lord, who, in yielding to
suffering and death, showed Himself more than con-! queror of both (John x.
17, 18).
[1038] Cruice considers that Theodoret has taken his account (Haer. Fab.,
i. 19) from this tenth book of The Refutation.
[1039] There is here a hiatus, which Abbe Cruice thinks is caused by
those portions of the ms. being lost, in which Hippolytus furnishes his
Summary of the Jewish Sects. The object of introducing these genealogical
and ethnic remaks might at first seem irrelevant; but they are intended to
be subservient to Hippolytus Demostration of the Truth, by proving the
superior antiquity, as coming down from Abraham, of revelation above all
pagan philosophy. [See,cap. xxvii. infra] Abbe Cruise refers us to his work
(pp. 72-77), Etudes sur de Nouveaux Documents Historiques empruntes a
L Ouvrage desphilosophoumena, Paris, 1853.
[1040] [Vol. ii. p. 306, this series.]
[1041] That is, Kohath (see Gen. xlvi. 2).
[1042] That is, Tera (see Gen. xi. 26).
[1043] Gen. xi. 16.
[1044] [Possibly a physicalcatastrophe. Gen. x. 25, and 1 Chron. i. 19.]
[1045] The system of seventy-two nations here adopted by Hippolytus is
that advanced by Jewish writers generally, and has been probably deduced
from the tenth Chapter of Genesis Another historian of the heresies of the
Church adopts it Epiphanius. A chronographer, however, contemporary with
Hippolytus Julius Africanus discarded this number, as is proved by the
fragments of his work preserved by Eusebius and Syncellus.
[1046] The allusion here made constitutes a strong reason for ascribing
The Refutationto Hippolytus, the author of which here states that he had
written a Chronicle. But the fragment in our text corresponds with a Latin
translation of a Chronicongiven by Fabricius, and bearing the name of
Hippolytus. The terms in which Hippolytus delivers himself above imply that
he was the inventor of a chronological system, thus harmonizing with the
fact that the Paschal Cycle, though ever so faulty, was selected out of all
his writings for being inscribed on Hippolytus statue, dug up on the road
to Tivoli .a d. 1551, in the vicinity of Rome, near the Church of St.
Lorenzo. [This modest note is of no slight importance to the case, as
elucidated by Bunsen and Wordsworth.]
[1047] [Hippolytus does not call in the Greek fables to support the
biblical story; he dismisses them with indifference. Yet the universality of
such traditions is unaccountable save as derived from the history of Noah.
[1048] Cruice has 435 years.
[1049] [That such relics were exhibited need not be doubted if the
account of Berosus is credited. We may doubt as to their genuineness, of
course.]
[1050] [See note 4, p. 148, supra.]
[1051] [The only son of Ham who did not go to Africa, vol. iii. p. 3.]
[1052] [The fable of Iapetus cannot be explained away as a corroboration
of the biblical narrative. Hor., Od., i. 3, 27.]
[1053] [Here the Edinburgh has "nature." The context seems to require the
more comprehensive word "Truth."]
[1054] The margin, in of the ms. has the words "Origen and Origen s
opinion." This seemed to confirm the criticism which ascribes The
Refutationto Origin. But even supposing Origen not the author, the copyer of
the ms. might have written Origen's name on the margin, as indicating the
transcriber's opinion concerning the coincidence of creed between Origen and
the a¯thor of The Refutation. The fact, however, i.-, that the doctrine of
eternal punishment, asserted in the concluding Chapter of The Refutation,
was actually controverted by Origen. See translator's Introductory Notice.
(See also War;Isworth (a lucid exposition), p. 20, etc., and infra, cap.
xxix. note 5.]
[1055] orogēn (Scott). The ms.. has morphēn.
[1056] Here we have another reference intimately bearin on the authorship
of The Refutation. What follows corresponds with a fragment having a similar
title to that stated above, first published by Le Moyne, and inserted in
Fabricius (i. pp. 22O - 222) as the work of Hippolytus. Photics mentions
this work, and give an extract from it corresponding with what is furnished
by Hippolytus. Photius, however, mentions that the book On the Substance of
the Universewas said to be written by Josephus, but discovers in marginal
notes the asription of it to Caius. But Caius cannot be the writer, since
Photius states that the author of The Labyrinthaffirmed that he had written
0n the Substance of the Universe. Now Hippolytus informs us that he is
author of The Labyrinth. Hippolytus thus refers to three of his works in The
Refutation: (I) eterai bibloi, i.e., on Chronology; (2) Concerning the
Substance of the Universe; (3) Little Labyrinth. Except Hippolytus and
Photics refer to different works in speaking of The Labyrinth, the foregoing
settles the question of the authorship of The Refutation. [See the case of
Caius stated. Wordsworth, cap. iv. p. 27, etc.]
[1057] [Elucidation XVI.]
[1058] This passage is differently rendered, according as we read
phōnēwith Bunsen, or phōnēnwith Dr. Wordsworth. The latter also alters the
reading of the vs. (at the end of the next sentence!, apeteleitoarxkōn eō,
into apetelei to areskon, "he carried into effect what was pleasing to the
Toity."
[1059] Dr.Wordsworth suggests for genesei, epigenesei, i.e., a continuous
series of procreaition.
[1060] See Orion, in Foann., tom.. ii. sec. 8.
[1061] [Rather, His will.]
[1062] Compare Orig;en, in Foann., sec. 2, where we have a similar
opinion stated. A certain parallel in this and other portions of
Hippolytus concluding remarks, induces the transcriber, no doubt, to write
"Origen's opinion" in the margin.
[1063] Matt. xxv. 21, 23; Luke xvi. 10, 11, 12. [Also 2 Pet. i. 4, one of
the king-texts of the inspired oracles.
[1064] [Nicene doctrine, ruling out all conditions of time from the idea
of the generation of the Logos.]
[1065] autezousios. Hippolytus here follows his master Irenaeus (Haer.,
iv. 9), and in doing so enunciatess an Opinion, and uses an expression
adopted universally by patristic writers, up to the period of St. Augustine.
This great philosopher and divine, however, shook the entire fabric of
existing theology respecting the will, and started diffculties, speculative
ones at least, which admit of no solution short of the annihilation of
finite thought and volition. See translator's Treatise on Metaphysics, chap.
x. [Also compare Irenaeus, vol. i.p. 518, and Clement, vol. ii. pp. 319
passimto 525; also vol. iii. 301, and vol. iv. Tertullian and Origen. See
Indexeson Free-will.]
[1066] Dr. Wordsworth translates the passage thus: "Endued with free
will, but not dominant; having reason, but not able to govern," etc.
[1067] [One of the most pithy of all statements as to the origin of
subjectiveevil, i.e., evil in humanity.]
[1068] See Origen, in Joann., tom. ii. sec. 7.
[1069] Ps. xxxii. 9.
[1070] Ps. cx. 3; 2 Pet. i. 18, 19.
[1071] In making the Logos a living principle in the prophets, and as
speaking through them to the Church of God in all ages, Hippolytus agrees
with Origen. This constitutes another reason for the marginal note
"Origen's opinion," already mentioned. (See Origen, peri , i. I.)
[1072] Hippolytus expresses similar opinions respecting the economy of
the prophets, in his work, De Antichristo, sec. 2.
[1073] Hippolytus here compares the ancient prophets with the oracles of
the Gentiles. The heathen seers did not give forth their vaticinations
spontaneously, but furnished responses to those only who made inquiries
after them, says Dr. Wordsworth.
[1074] pephurakota, This is the reading adopted by Cruice and Wordsworth.
The translator has followed Cruice's rendering, refinxissewhile Dr.
Wordsworth construes the word "fashioned." The latter is mare literal, as
phuraōmeans to knead, though the sense imparted to it by Cruice would seem
more coincident with the scriptural account ( 1 Cor. v. 7; 2 Cor. v. 17;
Gal. vi. 15). Bunsen does not alter pephorēkota, the reading of the its, and
translates it, "to have put on the old man through a new formation." Sauppe
reads pephurēkota. See Hippolytus, De Antichristo, sec. 26, in Danielem (p.
205, Mai); and Irenaeus, v. 6.
[1075] [See Irenaeus (a very beautiful passage), voL i. p. 391.]
[1076] [See vol. iv. pp, 255 and 383.]
[1077] This is the reading adopted by Cruice and Bunsen. Dr. Wordsworth
translates the passage thus: "acknowledging thyself a man of like nature
with Christ, and thou also waiting for the appearance of what thou gavest
Him." The source of consolatian to man which Hippolytus, according to Dr.
Wordsworth, is here anxious to indicate, is the glorification of human
nature in the person of the Lord Jesus Christ. Dr. Wordsworth therefore
objects to Bunsen's rendermg, as it gives to the passage a meaning different
from this.
[1078] [The translator's excessive interpolations sometimes needlessly
dilute the terse characteristics of the author. Thus, with confusing
brackets, the Edinburgh reads: "who so often lead your armies to victory."
This is not Hippolytus, and, in such instances, I feel bound to reduce a
plethoric text.]
[1079] [Here the practical idea of the Philosophumenacomes out; and
compare vol. iv. pp. 469 and 570.]
[1080] Dr. Wordsworth justifies Hippolytus use of the pagan word
"Tartarus," by citing the passage (2 Pet. ii. 4), "For if God spared not the
angels that sinned, but cast them down to hell, and delivered them into
chains of darkness (seirais zophou tartarōsas), to be reserved unto
judgment," etc. [Elucidation XVII. and vol. iv. 140.]
[1081] Schneidewin suggests a comparison of this passage with
Hippolytus fragment, Against Plato, concerning the Cause of the Universe(p
22O, ed. Fabricii; p. 68, ed. de Lagarde).
[1082] The different renderings of this passage, according to different
readings, are as follow: "And the worm the scum of the body, turning to the
Body that foamed it forth as to that which nourisheth it" (Wordsworth). "The
worm which winds itself without rest round the mouldering body, to feed upon
it" (Bunsen and Scott). "The worm wriggling as over the filth of the
(putrescent) flesh towards the exhaling body" (Roeper). "The worm turning
itself towards the substance of the body, towards, (I say,) the exhalations
of the decaying frame, as to food" (Schneidewm). The words chiefly altered
are: opousian, into (I) ep ousian, (2) alousia(3) apaustōs; and
epistrephouenoninto (I) epistrephon, (2) epi trophēn.
[1083] [This startling expression is justified by such texts as 2 Pet. i.
4compared with John xvii. 22, 23, and Rev. iii. 21. Thus, Christ overrules
the Tempter (Gen. iii. 5), and gives more than was offered by the "Father of
Lies."]
[1084] [Compare John x. 34with Rev. v. 10. kings of the earth may be
called "gods," in a sense; ergo,etc.]
[1085] Bunsen translates thus: "Doubt not that you will exist again," a
rendering which Dr. Wordsworth controverts in favour of the one adopted
above.
[1086] Bunsen translates thus: "For Christ is He whom the God of all has
ordered to wash away the sins," etc. Dr. Wordsworth severely censures this
rendering in a lengthened note.
[1087] ptōcheuei, Bunsen translates,"for God acts the beggar towards
thee," which is literal, though rather unintelligible. Dr. Wordsworth
renders the word thus: "God has a longing for thee."
[1088] Hippolytus, by his argument, recognises the duty not merely of
overthrowing error but substantiating truth, or in other words, the negative
and positive aspect of theology. His brief statement (chap. xxviii.-xxx.) in
the latter department, along with being eminently reflective, constitutes a
noble specimen of patristic eloquence. [This is most just: and it must be
observed, that having summed up his argument against the heresies derived
from carnal anil inferior sources, and shown the primal truth, he advances
(in chap. xxviii.) to the Nicene position, and proves himself one of the
witnesses on whose traditive testimony that sublime formulary was given to
the whole Church as the ktēma es aeiof Christendom,- a formal countersign of
apostolic doctrine.]
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