&^*- * \ \V 4

THE

REFUTATION OF ALL HERESIES,

BY

HIPPOLYTUS

TRANSLATED BY

THE EEY. J. H. MACMAHON

WITH

FRAGMENTS FROM HIS COMMENTARIES ON

VARIOUS BOOKS OF SCRIPTURE;

TRANSLATED BY

THE EEV. S. D. F. SALMOND.

EDINBUEGH:T. & T. CLAEK, 38, GEOEGE STREET,

LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.MDCCCLXX.

CONTENTS.

PAGEINTRODUCTORY NOTICE BY THE TRANSLATOR, ... 17

BOOK I.CHAP.

Contents, ....... 25The Procemium Motives for undertaking the Refutation

Exposure of the ancient Mysteries Plan of the WorkCompleteness of the Refutation Value of the Treatise

to future Ages, . . . . .261. Thales his Physics and Theology Founder of Greek Astro

nomy,....... 302. Pythagoras his Cosmogony Rules of his Sect Discoverer

of Physiognomy his Philosophy of Numbers hisSystem of the Transmigration of Souls Zaratas onDemons why Pythagoras forbade the eating of Beans

the Mode of Living adopted by his Disciples, . 313. Empedocles his Twofold Cause Tenet of Transmigration, 364. Heraclitus his Universal Dogmatism his Theory of Flux

other Systems, ..... 365. Anaximander his Theory of the Infinite his Astronomic

Opinions his Physics, . . . .376. Anaximenes his System of "an Infinite Air" his Views

of Astronomy and Natural Phenomena, . . 397. Anaxagoras his Theory of Mind recognises an Efficient

Cause his Cosmogony and Astronomy, . . 408. Archelaus System akin to that of Anaxagoras his Origin

of the Earth and of Animals other Systems, . . 439. Parmenides his Theory of

"

Unity" his Eschatology, . 44

10. Leucippus his Atomic Theory, .... 4511. Democritus his Duality of Principles his Cosmogony, . 4512. Xenophanes his Scepticism his Notions of God and Nature

believes in a Flood, . . . 465

6 CONTENTS.

CHAP. PAGK

13. Ecphantus his Scepticism Tenet of Infinity, . . 47

14. Hippo his Duality of Principles his Psychology, . . 48

15. Socrates his Philosophy reproduced by Plato, . 48

16. Plato Threefold Classification of Principles his Idea of

God different Opinions regarding his Theology and

Psychology his Eschatology and System of Metem

psychosis his Ethical Doctrines Notions on the Free

will Question, . 49

17. Aristotle Duality of Principles his Categories his Psy

chology his Ethical Doctrines Origin of the Epithet

"Peripatetic,"... 5418. The Stoics their Superiority in Logic Fatalists their

Doctrine of Conflagrations, .... 55

1 9. Epicurus adopts the Democritic Atomism Denial of DivineProvidence the Principle of his Ethical System, . 57

20. The Academics Difference of Opinion among them, . 58

21. The Brachmans their Mode of Life Ideas of Deity different Sorts of their Ethical Notions, ... 59

22. The Druids Progenitors of their System, . . . 61

23. Hesiod the Nine Muses the Hesiodic Cosmogony the

Ancient Speculators, Materialists derivative Characterof the Heresies from Heathen Philosophy, . . 61

[BOOKS II. AND III. AWANTING.]

BOOK IV.

1. System of the Astrologers Sidereal Influence Configuration of the Stars, . 64

2. Doctrines concerning JEons the Chaldsean Astrology

Heresy derivable from it, . . .653. The Horoscope the Foundation of Astrology Indiscovera-

bility of the Horoscope therefore the Futility of the

Chaldsean Art,.... .664. Impossibility of fixing the Horoscope Failure of an Attempt

to do this at the Period of Birth, ... 68

5. Another Method of fixing the Horoscope at Birth equallyfutile Use of the Clepsydra in Astrology the Pre

dictions of the Chaldseans not verified, . . 70

6. Zodiacal Influence Origin of Sidereal Names, 72

7. Practical Absurdity of the Chaldaic Art Development of

the Art, 73

CONTENTS. 7

CHAP. PAGE

8. Prodigies of the Astrologers System of the Astronomers

Chaldsean Doctrine of Circles Distances of the

Heavenly Bodies, . . . . .759. Further Astronomic Calculations, .... 77

10. Theory of Stellar Motion and Distance in accordance with

Harmony, ....... 77

11. Theory of the Size of the Heavenly Bodies in accordancewith Numerical Harmonies, .... 79

12. Waste of Mental Energy in the Systems of the Astrologers, 8013. Mention of the Heretic Colarbasus Alliance between Heresy

and the Pythagorean Philosophy, . . 8014. System of the Arithmeticians Predictions through Calcula

tions Numerical Roots Transference of these Doctrines to Letters Examples in particular Namesdifferent Methods of Calculation Prescience possibleby these, ...... 82

15. Quibbles of the Numerical Theorists the Art of the Frontis-

picists (Physiognomy) Connection of this Art withAstrology Type of those born under Aries, . . 86

16. Type of those born under Taurus, .... 8817. Type of those born under Gemini, .... 8818. Type of those born under Cancer, ... 8919. Type of those born under Leo, .... 8920. Type of those born under Virgo, . . 9021. Type of those born under Libra, . . . .9022. Type of those born under Scorpio, . . . .9123. Type of those born under Sagittarius, . . . 9124. Type of those born under Capricorn, . . . 9225. Type of those born under Aquarius, . . 9226. Type of those born under Pisces, . . . .9227. Futility of this Theory of Stellar Influence, . . 9328. System of the Magicians Incantations of Demons Secret

Magical Rites, . . . . . .9329. Display of different Eggs, . . . . .9730. Self-slaughter of Sheep, . . . . , . 9731. Method of poisoning Goats, . . . . .9832. Imitations of Thunder, and other Illusions,... 9833. The Burning ^Esculapius Tricks with Fire, . . 9934. The Illusion of the Sealed Letters Object in detailing these

Juggleries, ...... 10135. The Divination by a Cauldron Illusion of Fiery Demons

Specimen of a Magical Invocation, . . . 10336. Mode of managing an Apparition, .... 104

8 CONTENTS.

CHAP. PAGE37. Illusive Appearance of the Moon, .... 10538. Illusive Appearance of the Stars, .... 10639. Imitation of an Earthquake, .... 10640. Trick with the Liver, . . . . 10641. Making a Skull speak, ..... 10642. The Fraud of the foregoing Practices their connection with

Heresy, ...... 10743. Recapitulation of Theologies and Cosmogonies System of

the Persians of the Babylonians the EgyptianNotion of Deity their Theology based on a Theory ofNumbers their System of Cosmogony, . . 108

44. Egyptian Theory of Nature their Amulets, . . 11245. Use of the foregoing Discussions, . . . .11346. The Astrotheosophists Aratus imitated by the Heresiarchs

his System of the Disposition of the Stars, . . 11347. Opinions of the Heretics borrowed from Aratus, . . 11548. Invention of the Lyre allegorizing the Appearance and

Position of the Stars Origin of the Phoenicians The

Logos identified by Aratus with the Constellation CanisInfluence of Canis on Fertility and Life generally, . 116

49. Symbol of the Creature and of Spirit and of the differentOrders of Animals, . . . . .119

50. Folly of Astrology,...... 12051. The Hebdomadarii System of the Arithmeticians pressed

into the Service of Heresy Instances of, in Simon andValentinus the Nature of the Universe deducible fromthe Physiology of the Brain, .... 121

BOOK Y.

Contents, ....... 1251. Recapitulation Characteristics of Heresy Origin of the

Name Naasseni the System of the Naasseni, . . 1252. Naasseni ascribe their System, through Mariamne, to James

the Lord s Brother really traceable to the ancient

Mysteries their Psychology as given in the"

Gospel

according to Thomas"

Assyrian Theory of the Soulthe Systems of the Naasseni and the Assyrians com

pared Support drawn by the Naasseni from the Phrygian and Egyptian Mysteries the Mysteries of Isis

,

these Mysteries allegorized by the Naasseni, . . 1283. Further Exposition of the Heresy of the Naasseni profess

to follow Homer acknowledge a Triad of Principles

CONTENTS.

their technical Names of the Triad support these onthe authority of Greek Poets allegorize our Saviour s

Miracles the Mystery of the Samothracians why theLord chose Twelve Disciples the name Corybas, used

by Thracians and Phrygians, explained Naasseni profess to find their System in Scripture their Interpretation of Jacob s Vision their idea of the " Perfect

Man" the "Perfect Man" called "Papa" by the

Phrygians the Naasseni and Phrygians on the Resurrection The Ecstasis of St. Paul the Mysteries of

Religion as alluded to by Christ Interpretation of theParable of the Sower Allegory of the Promised Land

Comparison of the System of the Phrygians with theStatements of Scripture Exposition of the Meaning ofthe higher and lower Eleusinian Mysteries the Incarnation discoverable here according to the Naasseni, . 138

4. Further use made of the System of the Phrygians Mode ofcelebrating the Mysteries the Mystery of the

" Great

Mother" these Mysteries have a joint Object of Worshipwith the Naasseni The Naasseni allegorize the Scriptural Account of the Garden of Eden the Allegoryapplied to the Life of Jesus, . . . . 148

5. Explanation of the System of the Naasseni taken from oneof their Hymns, . . . . .153

6. The Ophites the grand Source of Heresy, . . .1547. The System of the Peratse their Tritheism Explanation of

the Incarnation, ..... 1548. The Peratse derive their System from the Astrologers this

proved by a Statement of the Astrological Theories ofthe Zodiac hence the Terminology of the Peratic

Heretics, ...... 1569. System of the Peratse explained out of one of their own

Books, 16010. The Peratic Heresy nominally different from Astrology, but

really the same System allegorized, . . .16311. Why they call themselves Peratse their Theory of Genera

tion supported by an Appeal to Antiquity their Interpretation of the Exodus of Israel their System of

" the

Serpent" deduced by them from Scripture this thereal Import of the Doctrines of the Astrologers, . 164

12. Compendious Statement of the Doctrines of the Peratse, . 16813. The Peratic Heresy not generally known, . . .17014. The System of the Sethians their Triad of infinite Prin-

10 CONTENTS.

CHAP. PAGE

ciples their Heresy explained their Interpretation ofthe Incarnation, ..... 170

15. The Sethians support their Doctrines by an allegorical Interpretation of Scripture their System really derivedfrom Natural Philosophers and from the Orphic Eites

adopt the Homeric Cosmogony, . . . 17616. The Sethian Theory concerning "Mixture" and "Compo

sition " Application of it to Christ Illustration fromthe Well of Ampa, ..... 179

17. The Sethian Doctrines to be learned from the " ParaphraseofSeth," 181

18. The System of Justinus antiscriptural and essentially Pagan, 18219. The Justinian Heresy unfolded in the " Book of Baruch," . 18320. The Cosmogony of Justinus an allegorical Explanation of

Herodotus Legend of Hercules, . . . 13421. Justinus Triad of Principles his Angelography founded on

this Triad his Explanation of the Birth, Life, andDeath of our Lord, . . . . .185

22. Oath used by the Justinian Heretics the Book of Baruchthe Eepertory of their System, . . . 192

23. Subsequent Heresies deducible from the System of Justinus, 194

BOOK VI.

Contents, ....... 1951. The Ophites the Progenitors of subsequent Heresies, . 1952. Simon Magus, ..... 1963. Story of Apsethus the Libyan, . . . 1974. Simon s forced Interpretation of Scripture plagiarizes from

Heraclitus and Aristotle Simon s System of sensibleand intelligible Existences, .... 198

5. Simon appeals to Scripture in support of his System, . 2006. Simon s System expounded in the work Great Announce

ment follows Empedocles, . . . 2007. Simon s System of a Threefold Emanation by Pairs, . 2018. Further Progression of this Threefold Emanation Co-exist

ence with the Double Triad of a Seventh Existence, . 2029. Simon s Interpretation of the Mosaic Hexaerneron his

allegorical Representation of Paradise, . . 20310. Simon s Explanation of the First Two Books of Moses, . 20511. Simon s Explanation of the Three last Books of the Pen

tateuch, ...... 20612. Fire a Primal Principle, according to Simon, . . 207

CONTENTS. 11

CHAP. PAGE

13. His Doctrine of Emanation further expanded, . . 20914. Simon interprets his System by the mythological Represen

tation of Helen of Troy gives an Account of himself in

connection with the Trojan Heroine Immorality of hisFollowers Simon s View of Christ the Simonists

Apology for their Vice, . . . .21015. Simon s Disciples adopt the Mysteries Simon meets St.

Peter at Rome Account of Simon s closing Years, . 21316. Heresy of Valentinus derived from Plato and Pythagoras, 21417. Origin of the Greek Philosophy, . . . .21618. Pythagoras System of Numbers, . . . . 21619. Pythagoras Duality of Substances his

"

Categories," . 21820. Pythagoras Cosmogony similar to that of Empedocles, . 21921. Other Opinions of Pythagoras, .... 22022. The " Sayings

"

of Pythagoras, . . . .22123. Pythagoras Astronomic System, . . . .22324. Valentinus convicted of Plagiarisms from the Platonic and

Pythagoric Philosophy the Valentinian Theory ofEmanation by Duads, . . . . . 224

25. The Tenet of the Duad made the Foundation of Valentinus

System of the Emanation of ^ons, . . . 22726. Valentinus Explanation of the Existence of Christ and the

Spirit, . 229

27. Valentinus Explanation of the Existence of Jesus Power

of Jesus over Humanity, . . . .23128. The Valentinian Origin of the Creation, . . . 23329. The other Valentinian Emanations in conformity with the

Pythagorean System of Numbers, . . . 23430. Valentinus Explanation of the Birth of Jesus Twofold

Doctrine on the Nature of Jesus Body Opinion of the

Italians, that is, Heracleon and Ptolemseus Opinion ofthe Orientals, that is, Axionicus and Bardesanes, . 236

31. Further Doctrines of Valentinus respecting the ^]onsReasons for the Incarnation, .... 237

32. Valentinus convicted of Plagiarisms from Plato, . . 239

33. Secundus System of ^Eons Epiphanes Ptolemseus, . 24134. System of Marcus a mere Impostor his wicked Devices

upon the Eucharistic Cup, .... 24335. Further Acts of Jugglery on the part of Marcus, . . 24436. The heretical Practices of the Marcites in regard of Baptism, 24537. Marcus System explained by Irenseus Marcus Vision

the Vision of Valentinus revealing to him. his System, . 24638. Marcus System of Letters, ..... 249

12 CONTENTS.

CHAP. PAGE39. The Quaternion exhibits "Truth," . . . .25040. The Name of Christ Jesus, ..... 25141. Marcus mystic Interpretation of the Alphabet, . . 25142. His System applied to explain our Lord s Life and Death, . 25343. Letters, Symbols of the Heavens, .... 25444. Respecting the Generation of the Twenty-four Letters, . 25545. Why Jesus is called Alpha,..... 25746. Marcus Account of the Birth and Life of our Lord, . . 25847. The System of Marcus shown to be that of Pythagoras by

Quotations from the Writings of Marcus Followers, . 25948. Their Cosmogony framed according to these mystic Doctrines

of Letters, . . . . . . 26249. The Work of the Demiurge perishable, . . . 26350. Marcus and Colarbasus refuted by Irenseus, . . 264

BOOK VII.

Contents, ....... 2651. Heresy compared to (1) the Stormy Ocean, (2) the Rocks

of the Sirens Moral from Ulysses and the Sirens, . 2662. The System of Basilides derived from Aristotle, . . 2673. Sketch of Aristotle s Philosophy, .... 2684. Aristotle s general Idea, ..... 2685. Nonentity as a Cause, ..... 2696. Substance, according to Aristotle the Predicates, . . 2697. Aristotle s Cosmogony his "Psychology" his

" Ente-lecheia" his Theology his Ethics Basilides follows

Aristotle, . . . . . .2718. Basilides and Isidorus allege Apostolic Sanction for their

Systems they really follow Aristotle, . . 2739. Basilides adopts the Aristotelian Doctrine of "Nonentity," . 274

10. Origin of the World Basilides Account of the " Sonship," . 27511. The "Great Archon" of Basilides, .... 27912. Basilides adopts the "Entelecheia" of Aristotle, . . 28013. Further Explanation of the

"

Sonship," . . . 28214. Whence came the Gospel the Number of Heavens according

to Basilides Explanation of Christ s Miraculous Conception, ...... 283

15. God s Dealings with the Creature Basilides Notion of (1)the Inner Man, (2) the Gospel his Interpretation ofthe Life and Sufferings of our Lord, . . . 286

16. The System of Saturnilus, . . 289

CONTENTS. 13

CHAP. PAGE

17. Marcion his Dualism derives his System from EmpedoclesSketch of the Doctrine of Empedocles, . . 290

18. Source of Marcionism Empedocles reasserted as the Sug-gester of this Heresy, . . . . .296

19. The Heresy of Prepon follows Empedocles Marcion rejectsthe Generation of the Saviour,.... 298

20. The Heresy of Carpocrates Wicked Doctrines concerningJesus Christ practises Magical Arts adopts a Metem

psychosis, . . . . . .30021. The System of Cerinthus concerning Christ, . . 30222. Doctrine of the Ebiongeans, ..... 30323. The Heresy of Theodotus, . . . . . 30324. The Melchisedeeians The Nicolaitans, . . .30425. The Heresy of Cerdon, ..... 30526. The Doctrines of Apelles Philumene, his Prophetess, . 306

BOOK VIII.Contents, ....... 308

1. Heresies hitherto refuted Opinions of the Docetse, . . 3092. Docetic Notion of the Incarnation their Doctrines of ^Eons

their Account of Creation their Notion of a fieryGod, 311

3. Christ undoes the Work of the Demiurge Docetic Accountof the Baptism and Death of Jesus why He lived forThirty Years on Earth, . . . .313

4. The Docetic Doctrine derived from the Greek Sophists, . 3165. Monoimus Man the Universe, according to Monoimus

his System of the Monad, . . . .3176. Monoimus " Iota " his Notion of the " Son of Man," . 3187. Monoimus on the Sabbath allegorizes the Kod of Moses-

Notion concerning the Decalogue, . . . 3198. Monoimus explains his Opinions in a Letter to Theophrastus

where to find God his System derived from Pythagoras, ....... 321

9. Tatian, ....... 32210. Hermogenes adopts the Socratic Philosophy his Notion

concerning the Birth and Body of our Lord, . . 32311. The Quartodecimans, . . . 32412. The Montanists Priscilla and Maximilla their Prophetesses-

some of them Noetians, .... 32513. The Doctrines of the Encratites, . . 326

14 CONTENTS.

BOOK IX.CHAP. PAGE

Contents, ....... 3281. An Account of Contemporaneous Heresy, . . . 3282. Source of the Heresy of Noetus Cleomenes his Disciple

its Appearance at Eome during the Popedoms of Zephy-rinus and Callistus Noetianism opposed at Eome byHippolytus, ...... 329

3. Noetianism an Offshoot from the Heraclitic Philosophy, . 3304. An Account of the System of Heraclitus, . . . 3315. Heraclitus Estimate of Hesiod Paradoxes of Heraclitus

his Eschatology the Heresy of Noetus of Heraclitean

Origin Noetus View of the Birth and Passion of ourLord, 332

6. Conduct of Callistus and Zephyrinus in the matter ofNoetianism avowed Opinion of Zephyrinus concerningJesus Christ Disapproval of Hippolytus as a con

temporaneous event, Hippolytus competent to ex

plain it, ...... 3367. The Personal History of Callistus his Occupation as a

Banker Fraud on Carpophorus Callistus absconds

attempted Suicide condemned to the Treadmill Re-condemnation by Order of the Prefect Fuscianusbanished to Sardinia Release of Callistus by the interference of Marcia Callistus arrives at Rome PopeVictor removes Callistus to Antium Return of Callistus on Victor s Death Zephyrinus friendly to himCallistus accused by Sabellius Hippolytus Account ofthe Opinions of Callistus the Callistian School at Romeand its Practices this Sect in existence in HippolytusTime, ....... 338

8. Sect of the Elchasaites Hippolytus Opposition to it, . 3459. Elchasai derived his System from Pythagoras practised

Incantations, ...... 34710. Elchasai s Mode of administering Baptism Formularies, . 34811. Precepts of Elchasai, ..... 34912. The Heresy of the Elchasaites a derivative one, . . 35013. The Jewish Sects, ...... 35114-20. The Tenets of the Esseni, . . . .35221. Different Sects of the Esseni, .... 35722. Belief of the Esseni in the Resurrection their System a

suggestive one, . . . . .35823. Another Sect of the Esseni the Pharisees, . . . 359

CONTENTS. 15

CHAP.

24. The Sadducees, . . . - . ... 361

25. The Jewish Religion, . . 362

26. Conclusion to the Work explained, . . . .364

BOOK X.

Contents, ....... 3661. Recapitulation, . . . . . . 366

2-4. Summary of the Opinions of Philosophers, . . 3675. The Naasseni, ... .3706. The Peratse,.... 371

7. The Sethians, 372

8. Simon Magus, ...... 3759. Valentinus, ..*.... 376

10. Basilides, .37711. Justinus, . . . . . . .37912. The Docetse, . . . . . . 381

13. Monoimus, . . . . . . . . 38214. Tatian, ... .38315. Marcion and Cerdo,...... 38316. Apelles, . . . . . . .38417. Cerinthus, ....... 38518. The Ebionseans, ...... 38519. Theodotus, ....... 38520. Melchisedecians, ...... 386

21. 22. The Phrygians (Montanists), .... 386

23. Noetus and Callistus, ..... 38724. Hermogenes, . . . . 388

25. The Elchasaites, ...... 389

26. 27. Jewish Chronology, ..... 389

28, 29. The Doctrine of the Truth, . .39330. The Author s Concluding Address, .... 400

16 CONTENTS.

r

THE EXTANT WORKS AND FRAGMENTS OF HIPPOLYTUS.

PART I. EXEGETICAL.

PAGEFRAGMENTS FROM COMMENTARIES ON VARIOUS BOOKS OF SCRIPTURE

On the Hexaemeron (or Six Days Work), . . . 407On Genesis,....... 407On Numbers, ...... 423On Kings, 423On the Psalms, ...... 424On Proverbs, . . . . . .430Another Fragment, ..... 438On the Song of Songs, ..... 439On the Prophet Isaiah, ..... 440On Jeremiah and Ezekiel, ..... 442On Daniel, ....... 443Scholia on Daniel, ...... 463Other Fragments, ..... 433On Matthew, ..... 484On Luke, 485Doubtful Fragments on the Pentateuch, . . . 486On the Psalms, ..... 497Other Fragments on the Psalms, ... 505

INTRODUCTORY NOTICE BY THE TRANSLATOR.

JHE entire of The Refutation of all Heresies, withthe exception of Book i., was found in a MS.

brought from a convent on Mount Athos so

recently as the year 1842. The discoverer ofthis treasure for treasure it certainly is was Minoides

Mynas, an erudite Greek, who had visited his native countryin search of ancient MSS., by direction of M. Abel Villemain,Minister of Public Instruction under Louis Philippe. TheFrench Government have thus the credit of being instrumental in bringing to light this valuable work, while the

University of Oxford share the distinction by being its earliest

publishers. T/ie Refutation was printed at the ClarendonPress in 1851, under the editorship of M. Emmanuel Miller,

1

whose labours have proved serviceable to all subsequentcommentators. One generally acknowledged mistake wascommitted by Miller in ascribing the work to Origen. Hewras

right in affirming that the discovered MS. was the continuation of the fragment The Philosophumena, inserted inthe Benedictine copy of Origen s works. In the volume,however, containing the Philosophumena, we have dissertations

by Huet, in which he questions Origen s authorship in favourof Epiphanius. Heuman attributed the Philosophumena to

Didymus of Alexandria, Gale to Aetius;2and it, with the rest

1 In addition to Miller, the translator has made use of the Gbttingenedition, by Duncker and Schneidewin, 1859 ; and the Abbe Cruice sedition, Paris 1860.

2 An Arian bishop of the first half of the fourth century.B

18 INTRODUCTORY NOTICE.

of The Refutation, Fessler and Baur ascribed to Cams, butthe Abbe Jellabert to Tertullian. The last hypothesis isuntenable, if for no other reason, because the work is in Greek.In many respects, Caius, who was a presbyter of Rome inthe time of Popes Victor and Zephyrinus, would seem the

probable author; but a fatal argument one applicable to

those named above, except Epiphanius against Caius is hisnot being, as the author of The Refutation in the Proosmiumdeclares himself to be, a bishop. Epiphanius no doubt filledthe episcopal office ; but when we have a large work of his onthe heresies, with a summary,

1it would seem scarcely probable

that he composed likewise, on the same topic, an extendedtreatise like the present, with two abridgments. Whatever

diversity of opinion, however, existed as to these claimants,most critics, though not all, now agree in denying the author

ship of Origen. Neither the style nor tone of The Refutationis Origenian. Its compilatory process is foreign to Origen s

plan of composition ; while the subject-matter itself, for manyreasons, would not be likely to have occupied the pen of theAlexandrine father. It is almost impossible but that Origenwould have made some allusions in The Refutation to his other

writings, or in them to it. Not only, however, is there nosuch allusion, but the derivation of the word a Ebionites," inThe Refutation, and an expressed belief in the doctrine ofeternal punishment, are at variance with Origen s authorship.Again, no work answering the description is awarded to

Origen in catalogues of his extant or lost writings. These

arguments are strengthened by the facts, that Origen wasnever a bishop, and that he did not reside for any length oftime at Rome. He once paid a hurried visit to the capital ofthe West, whereas the author of The Refutation asserts his

presence at Rome during the occurrence of events which

occupied a period of some twenty years. And not only washe a spectator, but took part in these transactions in such anofficial and authoritative manner as Origen could never have

assumed, either at Rome or elsewhere.1 See pp. 126-157, torn, ii., of Epiphanius collected works, edited by

Dionysius Petavius.

INTRODUCTORY NOTICE. 19

In this state of the controversy, commentators turned theirattention towards Hippolytus, in favour of whose authorshipthe majority of modern scholars have decided. The arguments that have led to this conclusion, and those alleged byothers against it, could not be adequately discussed in a noticelike the present. Suffice it to say, that such names as Jacobi,Gieseler, Duncker, Schneidewin, Bernays, Buiisen, Wordsworth, and Dollinger, support the claims of Hippolytus. Thetestimony of Dr. Dollinger, considering the extent of his

theological learning, and in particular his intimate acquaintance with the

apostolic, period in church history, virtually, we

submit, decides the question. Those who are desirous of

examining it for themselves may consult Gieseler s paper on

Hippolytus, etc., in the Tlieologisclie Studien und Kritiken,1853 ; Hergenrother, Theologische Quartalschrift, Tubingen1852 ; Bunsen s Hippolytus and his Age ; Wordsworth s St.Hippolytus ; Dr. Dollinger s Hippolytus und Kallistus : oderdie Romische Kirclie in dcr ersten Hdlfte des dritten Jahr-

hunderts, 1853 ; and Cruice s Etudes sur de Nouveaux Documents Historiques empruntes au livre des cxr gVof,

"

verbally rejecting anything."3 Or better,

u weak in the limbs."4Or, "short."

5 Or, "parts."6 Some read KX^U yAov, which he thinks corresponds with the material of which the pyramid mentioned in a previouschapter was composed. He, however, makes no attempt at translatinghr/s^M*. Does he mean that the skull was filled with clay? Hisemendation is forced.

2Or,

"

rubbings of" (Cruice).3Or, "they say."

4 Some similar juggleries are mentioned by Lucian in his Alexanderor Pseudomantis, xxxii. 26, a work of a kindred nature to CelsusTreatise on Magic (the latter alluded to by Origen, Contr. Cels. lib. i.p. 53, ed. Spenc.), and dedicated by Lucian to Celsus.

6 The word magic, or magician, at its origin, had no sinister meaning,as being the science professed by the Magi, who were an exclusive religious sect of great antiquity in Persia, universally venerated for their

108 REFUTATION OF ALL HERESIES. [BOOK iv.

desirous of warning the multitude, we have been the more

painstaking, in order not to omit any expedient1practised by

the magicians, for those who may be disposed to be deceived.We have been however drawn, not unreasonably, into adetail of some of the secret [mysteries] of the sorcerers, whichare not very requisite, to be sure, in reference to the subjecttaken in hand

; yet, for the purpose of guarding against thevillanous and incoherent art of magicians, may be supposeduseful. Since, therefore, as far as delineation is feasible, we

have explained the opinions of all [speculators], exertingespecial attention towards the elucidation of the opinions in

troduced as novelties by the heresiarchs ; [opinions] which, asfar as piety is concerned, are futile and spurious, and whichare not, even among themselves, perhaps

2 deemed worthy ofserious consideration. [Having pursued this course of inquiry],it seems expedient that, by means of a compendious discourse,we should recall to the [reader s] memory statements thathave been previously made.

CHAPTER XLTII.

Recapitulation of Theologies and Cosmogonies System of the Persiansof the Babylonians the Egyptian notion of Deity their Theology

based on a Theory of Numbers their System of Cosmogony.

Among all those who throughout the earth, as philosophersand theologians, have carried on investigations, has prevailed

mathematical skill and erudition generally. It was persons who practisedwicked arts, and assmned the name of Magi, that brought the term into

disrepute. The origin of magic has been ascribed to Zoroaster, andonce devised, it made rapid progress ; because, as Pliny reminds us, itincludes three systems of the greatest influence among men (1) theart of medicine, (2) religion, (3) divination. This corresponds with

Agrippa s division of magic into (1) natural, (2) celestial, (3) ceremonial,or superstitious. This last has been also called "goetic" (full of im

posture), and relates to the invocation of devils. This originated probably in Egypt, and quickly spread all over the world.

1Or, "topic discussed;" or, "not leave any place (subterfuge) for

these," etc.

2Or,

uyou will suppose."

BOOK iv.] REFUTATION OF ALL HERESIES. 109

diversity of opinion1concerning the Deity, as to His essence

or nature. For some affirm Him to be fire, and some spirit,and some water, while others say that He is earth. Andeach of the elements labours under some deficiency, and oneis worsted by the other. To the wise men of the world, this,however, has occurred, which is obvious to persons possessingintelligence ; [I mean] that, beholding the stupendous worksof creation, they were confused respecting the substance of

existing things, supposing that these were too vast to admit

of deriving generation from another, and at the same time

[asserting] that neither the universe itself is God. As far as

theology was concerned, they declared, however, a singlecause for things that fall under the cognizance of vision, each

supposing the cause which he adjudged the most reasonable ;and

so,when gazing on the objects made by God, and on

those which are the most insignificant in comparison withHis overpowering majesty, not, however, being able to extendthe mind to the magnitude of God as He really is, theydeified these [works of the external world].But the Persians,

2supposing that they had penetrated more

within the confines of the truth, asserted that the Deity is

luminous, a light contained in air. The Babylonians, however, affirmed that the Deity is dark, which very opinion also

appears the consequence of the other ; for day follows night,and night day. Do not the Egyptians, however,

3 who supposethemselves more ancient than

all, speak of the power of the

Deity? [This power .they estimate by] calculating theseintervals of the parts [of the zodiac ; and, as if] by a most

1 See Aristotle s Metaphysics, book i. ; Cicero, DeNaturd Deorum, book i.(both translated in Bonn s Classical Library) ; and Plutarch, De PlacitisPhilosophorum, lib. i.

2 The mention of the Persians, Babylonians, and Egyptians shows thesubject-matter of the lost books to have been concerning the speculativesystems of these nations.

3 This rendering follows Miller s text. Schneidewin thinks there isan hiatus, which the Abbe Cruice fills up, the latter translating thepassage without an interrogation :

" The Egyptians, who think themselves more ancient than all, have formed their ideas of the power of the

Deity by calculations and computing," etc.

110 REFUTATION OF ALL HERESIES. [BOOK iv

divine inspiration,1they asserted that the Deity is an indi

visible monad, both itself generating itself, and that out of this-were formed all things. For this, say they,

2

being unbegotten,produces the succeeding numbers ; for instance, the monad,,superadded into itself, generates the duad; and in like manner,when superadded [into duad, triad, and so forth], producesthe triad and tetrad, up to the decade, which is the beginningand end of numbers. Wherefore it is that the first and tenthmonad is generated, on account of the decade being equipollent, and being reckoned for a monad, and [because] this

multiplied ten times will become a hundred, and again becomes a monad, and the hundred multiplied ten times will

produce a thousand, and this will be a monad. In this manneralso the thousand multiplied ten times make up the full sumof a myriad ; in like manner will it be a monad. But by a

comparison of indivisible quantities, the kindred numbers ofthe monad comprehend 3, 5, 7, 9.

3

There is also, however, a more natural relation of a differentnumber to the monad, according to the arrangement of theorbit of six days duration,

4[that is], of the duad, according

to the position and division of even numbers. But thekindred number is 4 and 8. These, however, taking from themonad of the numbers 5 an idea of virtue, progressed up tothe four elements: [I allude], of course, to spirit, and fire, and

water, and earth. And out of these having made the world,1Or,

"

meditation on the divinenature," or

"

godlike reflection."2 The MS. has " says he."3 The Abbe Cruice suggests the elimination of 9, on account of its

being a divisible number.4 Miller considers some reference here to the six days creation

(Hexaemeron), on account of the word Qvyuurripa, i.e. more natural.The Abbe Cruice considers that there is an allusion to an astronomicinstrument used for exhibiting harmonic combinations ; see Ptolem.Harmon, i. 2. Bunsen reads roi> i^eixvKkiut v"htxov.

6 The text is obviously corrupt. As given by Schneidewin, it mightbe rendered thus : u These deriving from the monad a numerical symbol,a virtue, have progressed up to the elements." He makes no attempt ata Latin version. The Abbe Cruice would suggest the introduction ofthe word irfHHrrtO&ijyjB, i.e.

" There is some other difference," etc. ; but this does not agreewith Sextus Empiricus.

4Or, "sympathy:" avp Ku.Qsia, is, however, properly altered into

ilffVftiroi0stot on the authority of Sextus.5

i.e." Rulers of localities and suburbans."

160 REFUTATION OF ALL HERESIES. [BOOK v.

astrologers concerning the stars. And since they have introduced a supposition pregnant with immense error, they shall berefuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previouslymentioned Chaldaic art of the astrologers, some of the Peratic

1

treatises, from which, by means of comparison, there will bean opportunity of perceiving how the Peratic doctrines arethose confessedly of the astrologers, not of Christ.

CHAPTER ix.

System of the Peratse explained out of one of their own Books.

It seems, then, expedient to set forth a certain one of thebooks held 2 in repute amongst them, in which the followingpassage

3occurs : " I am a voice of arousal from slumber in

the age of night. Henceforward I commence to strip the

power which is from chaos. This power is that of the lowest

depth of mud, which uprears the slime of the incorruptible[and] humid expanse of space. And it is the entire powerof the convulsion, which, ever in motion, and presenting thecolour of water, whirls things on that are stationary, restrains

things tremulous, sets things free as they proceed, lightens4

things as they abide, removes things on the increase, a faith

ful steward of the track of the breezes, enjoying the things1 The Peratic heresy both Hippo!ytus and Theodoret state to have

originated from Euphrates. Origen, on the other hand, states (Contr.Cels. vi. 28, p. 294, ed. Spenc.) that Euphrates was founder of the

Ophites. The inference from this is, that Origen was not author of The

Refutation.2Hippolytus at the end of this chapter mentions the title of one of

their books, O/ Trpoxaretot wg ctifepos," The Suburbans up to the Air."

Bunsen suggests Hspxraf w$ aiQtpog, " The Transcendental Etherians."(See note 2, p. 158.)

3 The Abbe Cruice considers that the following system of cosmogonyis translated into Greek from some Chaldaic or Syriac work. He recognises in it likewise a Jewish element, to be accounted for from the fact

that the Jews during the Babylonish captivity imbibed the principles of

the Oriental philosophy. What, therefore, is given by Hippolytus mayhave a Judaistic origin.

4 Schneidewin considers the text here corrupt.

BOOK v.] REFUTATION OF ALL HERESIES. 161

disgorged from the twelve eyes of the law,1

[and] manifestinga seal

2to the power which along with itself distributes the

downborne invisible waters, and has been called Thalassa.This power ignorance has been accustomed to denominate

Cronus, guarded with chains because he tightly bound thefold of the dense and misty and obscure and murky Tartarus. According to the image of this were producedCepheus, Prometheus, [and] Japetus. The Power to whichhas been entrusted Thalassa 3 is hermaphrodite. And itfastens the hissing sound arising from the twelve mouthsinto twelve pipes, and pours it forth. And the power itselfis subtle, and removes the controlling, boisterous, upwardmotion [of the sea], and seals the tracks of its paths,lest [any antagonistic power] should wage war or introduce any alteration. The tempestuous daughter of thisone is a faithful protectress of all sorts of waters. Hername is Chorzar. Ignorance is in the habit of styling this

[power] Neptune, according to whose image was producedGlaucus, Melicertes, Ino, Nebroe.

4 He that is encircledwith the pyramid of twelve angles,

5and darkens the gate

into the pyramid with various colours, and completes theentire in the sable hues of Night : this one ignorancedenominated Cronus.6 And his ministers were five, firstU, second Aoai, third Uo, fourth Uoab, fifth

1 The Abbe Cruicc observes that the reference here is to the secondbook of the law (Ex. xv. 27), where mention is made of the twelvefountains of Elim. The Hebrew word (py) stands for both an eye anda fountain. Hence the error by the Greek translator.

2i.e. a poetic expression, as Cruice remarks, for closing the seal. (See

Job ix. 7.)3 Schneidewin refers us to a passage from Berosus, who affirms that

this person was styled Thalatta by the Greeks, Thalath by the Chaldaeans;another denomination being Omorka, or Omoroka, or Marcaia. TheAbbe Cruice, however, sets little value on these names, which, followingthe judgment of Scaliger, he pronounces spurious. It is unnecessary toremind scholars that the authenticity of Berosus has collapsed underthe attacks of modern criticism.

4 Miller suggests NepsAjj, Cruice Nebo.5 Cruice thinks this may be a figure of the year and of twelve months.6 Miller has

162 REFUTATION OF ALL HERESIES. [BOOK v.

Other trustworthy managers [there are] of his province of

night and day, who repose in their own power. Ignorancedenominated these the erratic stars, from whom depends acorruptible generation. Manager of the rising of the star

1

is Carphacasemeocheir, [and] Eccabbacara [is the same],Ignorance is in the habit of denominating these Cureteschief of the winds

;third in order is Ariel, according to

whose image was generated .ZEolus, Briares. And chief of thetwelve-houred nocturnal [power] is Soclan, whom ignoranceis accustomed to style Osiris ; [and] according to the imageof this one was born Admetus, Medea, Helen, -ZEthusa.Chief of the twelve-houred diurnal power is Euno. Thisis manager of the rising of the star Protocamarus and of theethereal [region], but ignorance has denominated him Isis.A sign of this one is the Dog-star, according to whose imagewere born Ptolemseus son of Arsinoe, Didyma, Cleopatra,and Olympias. God s right-hand power is that whichignorance has denominated Rhea, according to whose imagewere produced Attis, Mygdon,

2

[and] (Enone. The left-hand power has lordship over sustenance, and ignorance isin the habit of styling this Ceres, [while] her name is Bena ;and according to the image of this one were born Celeus,Triptolemus, Misyr, and Praxidica.

3 The right-hand powerhas lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas,

4

Ostanes, Mercury Trismegistus, Curites, Petosiris, Zoda-

rium, Berosus, Astrampsuchus, [and] Zoroaster. The left-hand power is [lord] of fire, [and] ignorance has denominatedthis one Vulcan, according to whose image were born Eric-

thonius, Achilles, Capaneus, Phaethon,5Meleager, Tydeus,

Enceladus, Raphael, Suriel, [and] Omphale. There arethree intermediate powers suspended from air, authors of

generation. These ignorance has been in the habit of

denominating Fates ; and according to the image of thesewere produced the house of Priam, the house of Laius, Ino,

1 Or, "air." 2 Miller reads Mvy&y^, others3 Miller has Airpottet.

4 Miller suggests6 Miller reads

BOOK v.] REFUTATION OF ALL HERESIES. 163

Autonoe, Agave, Athamas, Procne, Danaides, and Peliades.A power [there is] hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity,desire, and concupiscence ; and ignorance has been accustomed to style this Eros, according to whose image wereborn Paris, Narcissus, Ganymede, Endymion, Tithonus,Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Lean-

der, [and] Hero." These are PROASTIOI up to JEther, forwith this title also he inscribes the book.

CHAPTER x.

The Peratic Heresy nominally different from Astrology, but really thesame System allegorized.

It has been easily made evident to all, that the heresy ofthe Peratae is altered in name only from the [art] of the

astrologers, And the rest of the books of these [heretics]contain the same method, if it were agreeable to any one towade through them all. For, as I said, they suppose thatthe causes of the generation of all begotten things are thingsunbegotten and superjacent, and that the world with us hasbeen produced after the mode of emanation, which [world]they denominate formal. And [they maintain] that all thosestars together which are beheld in the firmament have beencauses of the generation of this w

rorld. They have, however,altered the name of these, as one may perceive from thePROASTIOI by means of a comparison [of the two systems].And secondly, according to the same method as that wherebythe world was made from a supernal emanation, they affirmthat in this manner objects here derive from the emanationof the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the

horoscope, and meridian, and setting, and the point oppositethe meridian ; and since these stars occupy at different timesdifferent positions

lin space, on account of the perpetual re

volution of the universe, there are [necessarily] at different

periods different declinations towards a centre, and [different]; some read x-ivw^ivuv^ i.e. have different motions.

1G4 REFUTATION OF ALL HERESIES. [BOOK v.

ascensions to centres.1 [Now the Peratic heretics], affixing anallegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord overuniversal generation, whereas the declination [is regarded bythem as a power] on the left, and ascension on the right. Whenany one, therefore, falling in with the treatises of these [heretics], finds mention among them of right or left power, let himrecur to the centre, and the declination, and the ascension [ofthe Chaldasan sages, and] he will clearly observe that the entire

system of these [PerataB] consists of the astrological doctrine.

CHAPTER XT.

Why they call themselves Peratae their Theory of Generation supportedby an Appeal to Antiquity their Interpretation of the Exodus ofIsrael their System of "the Serpent" deduced by them fromScripture this the real import of the Doctrines of the Astrologers.

They denominate themselves, however, Peratas, imaginingthat none of those things existing by generation can escapethe determined lot for those things that derive their existencefrom generation. For if, says [the Peratic], anything be alto

gether begotten, it also perishes, as also is the opinion of the

Sibyl.2 But we alone, he says, who are conversant with the

necessity of generation, and the paths through which manhas entered into the world, and who have been accuratelyinstructed [in these matters], we alone are competent to proceed through and pass beyond destruction.

3 But water, he

says, is destruction ; nor did the world, he says, perish by anyother thing quicker than by water. Water, however, is thatwhich rolls around among the PROASTIOI, [and] they assert

[it to be] Cronus. For* such a power, he says, is of thecolour of water ; and this power, he says that is, Cronus

1xsvrpois : Schneidewin suggests xivrpav,

2 See Oracula Sibyllina Fragm. ii. vers. 1.3Kspiiaau ; hence their name Peratics, i.e. Transcendentalists. Bunsen

considers, however, that such a derivation as this was not the true one

(see note 2, p. 158), but merely an after-thought. The title of oneof the Peratic treatises, as altered by Bunsen from O/ TrpoxaTseot eaguitispos into Of TLspuroti eo$ aidepo;, i.e.

" the Transcendental Etherians,"would agree with their subsequent assumption of this title.

BOOK v.] REFUTATION OF ALL HERESIES. 165

none of those things existent by generation can escape. ForCronus is a cause to every generation, in regard of succumbingunder destruction, and there could not exist [an instance of]generation in which Cronus does not interfere. This, he says,is what the poets also affirm, and what even appals the gods :

" For know, he says, this earth and spacious heaven above,And Styx flooded water, which is the oathThat greatest is, and dreaded most by gods of happy life."

And not only, he says, do the poets make this statement, butalready also the very wisest men among the Greeks. AndHeraclitus is even one of these, employing the followingwords : " For to souls water becomes death." This death,[the Peratic] says, seizes the Egyptians in the Red Sea, alongwith their chariots. All, however, who are ignorant [of this

fact], he says, are Egyptians. And this, they assert, is thedeparture from Egypt, [that is,] from the body. For theysuppose little Egypt to be body, and that it crosses the RedSea that is, the water of corruption, which is Cronus andthat it reaches a place beyond the Red Sea, that is, generation;and that it comes into the wilderness, that is, that it attainsa condition independent of generation, where there exist promiscuously all the gods of destruction and the God of salvation.Now, he says, the stars are the gods of destruction, which

impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the

wilderness, which gnaw and utterly ruin those who imaginedthat they had crossed the Red Sea. To those, then, he says,who of the children of Israel were bitten in the wilderness,Moses exhibited the real and perfect serpent ; and they whobelieved on this serpent were riot bitten in the wilderness,that is, [were not assailed] by [evil] powers. No one therefore, he says, is there who is able to save and deliver those thatcome forth from Egypt, that is, from the body and from thisworld, unless alone the serpent that is perfect and repletewith fulness. Upon this [serpent], he says, he who fixes hishope is not destroyed by the snakes of the wilderness, that is,by the gods of generation. [This statement] is written, hesays, in a book of Moses. This serpent, he says, is the power

166 REFUTATION OF ALL HERESIES. [BOOR v.

that attended Moses,1 the rod that was turned into a serpent.

Theserpents, however, of the magicians [that is,] the gods of

destruction withstood the power of Moses in Egypt, but therod of Moses reduced them all to subjection and slew them.This universal serpent is, he says, the wise discourse of Eve.

This, he says, is the mystery of Edem, this the river of Edem ;this the mark that was set upon Cain, that any one who findethhim might not kill him. This, he says,

2is Cain,

3whose sacri

fice 4 the god of this world did not accept. The gory sacrifice,however, of Abel he approved of ; for the ruler of this world

rejoices in [offerings of] blood. This, he says, is he who

appeared in the last days, in form of a man, in the times of

Herod, being born after the likeness of Joseph, who was soldby the hand of his brethren, to whom alone belonged thecoat of many colours. This, he says, is he who is accordingto the likeness of Esau, whose garment he not being himself

present was blessed ; who did not receive, he says, the benediction uttered by him of enfeebled vision.

5 He acquired,however, wealth from a source independent of this, receivingnothing from him whose eyes were dim ; and Jacob saw hiscountenance, as a man beholds the face of God. In regard of/ othis, he says, it has been written that

" Nebrod was a mightyhunter before the Lord." 7 And there are, he says, many whoclosely imitate this [Nimrod] : as numerous are they as the

gnawing [serpents] which were seen in the wilderness by thechildren of Israel, from which that perfect serpent whichMoses set up delivered those that were bitten. This, he says,is that which has been declared : " In the same manner asMoses lifted up the serpent in the wilderness, so also must the

Son of man be liftedup."

8According to the likeness of this

was made in the desert the brazen serpent which Moses set

up. Of this alone, he says, the image is in heaven, alwaysconspicuous in light.

This, he says, is the great beginning respecting which

Scripture has spoken. Concerning this, he says it has been

1 Ex. iv. 2-4, 17, vii. 9-13.2Or, "they say."

3 Gen. iv. 15. 4 Gen. iv. 5. 5 Gen. xxvii. 1.6 Gen. xxxiii. 10. 7 Gen. x. 9. 8 John iii. 14, 15.

BOOK v.] REFUTATION OF ALL HERESIES. 167

declared: "In the beginning was the Word, and the Wordwas with God, and the Word was God. This was in thebeginning with God, all things were made by him, and without him was not one thing that was made. And what wasformed in him is life." 1 And in him, he says, has been formedEve ; [now] Eve is life. This, however, he says, is Eve,mother of all living,

2a common nature, that is, of gods,

angels, immortals, mortals, irrational creatures, [and] rationalones. For, he says, the expression

"

all" he uttered of all

[existences]. And if the eyes of any, he says, are blessed,this one, looking upward on the firmament, will behold atthe mighty summit

3of heaven the beauteous image of the

serpent turning itself, and becoming an originating principleof every [species of] motion to all things that are being produced. He will [thereby] know that without him nothingconsists, either of things in heaven, or things on earth, or

things under the earth. Not night, not moon, not fruits, not

generation, not wealth, not sustenance, not anything at allof existent things, is without his guidance. In regard of this,he says, is the great wonder which is beheld in the firmament

by those who are able to observe it. For, he says, at this topof his head, a fact which is more incredible than all things tothose who are ignorant, " are setting and rising mingled onewith other." This it is in regard of which ignorance is inthe habit of affirming : in heaven

" Draco revolves, marvel mighty of monster dread." 4

And on both sides of him have been placed Corona and Lyra ;and above, near the top itself of the head, is visible thepiteous man

"

Engonasis,""

Holding the right foot s end of Draco fierce." 5

And at the back of Engonasis is an imperfect serpent, withboth hands tightly secured by Anguitenens, and being hinderedfrom touching Corona that lies beside the perfect serpent.

1 John i. 1-4.2 The Abbe Cruice thinks that Hippolytus is here quoting from the

Gospel of Eve (see Epiph. Hxr. xxvi. 2).3

oLnpef, : this is a conjectural reading instead of dpxy.4Aratus, Phtenom. v. 62. * Aratus, ptoom. v. 46.

168 REFUTATION OF ALL HERESIES. [Boon v.

CHAPTER XTI.

Compendious Statement of the Doctrines of the Peratse.

This is the diversified wisdom of the Peratic heresy, which itis difficult to declare in its entirety, so intricate is it on account

of its seeming to consist of the astrological art. As far forth,then, as this is possible, we shall briefly explain the wholeforce of this [heresy]. In order, however, that we may by a

compendious statement elucidate the entire doctrine of these

persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, [and]Matter

; [but] each of these three has endless capacities initself. Intermediate, then, between the Matter and the Fathersits the Son, the Word, the Serpent, always being in motiontowards the unmoved Father, and [towards] matter itself inmotion. And at one time he is turned towards the Father,and receives the powers into his own person ; but at anothertime takes up these powers, and is turned towards Matter.And Matter, [though] devoid of attribute, and being un-fashioned, moulds [into itself] forms from the Son whichthe Son moulded from the Father.But the Son derives shape from the Father after a mode

ineffable, and unspeakable, and unchangeable ; [that is,] insuch a manner as Moses says that the colours of the conceived [kine] flowed from the rods

1which were fixed in the

drinking-troughs. And in like manner, again, that capacitiesflowed also from the Son into Matter, similarly to the powerin reference to conception which came from the rods uponthe conceived [kine]. And the difference of colours, andthe dissimilarity which flowed from the rods through thewaters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who

paints from nature, though he takes nothing away from

animals, transfers by his pencil all forms to the canvas;so the Son, by a power which belongs to himself, transfers

paternal marks from the Father into matter. All the

paternal marks are here, and there are not any more. For if

any one, he says, of those [beings] which are here will have1 Gen. xxx. 37-39.

BOOK v.] REFUTATION OF ALL HERESIES. 169

strength to perceive that he is a paternal mark transferredhither from above, [and that he is] incarnate (just as by the

conception resulting from the rod a something white is produced), he is of the same substance altogether with the Fatherin heaven, and returns thither. If, however, he may not

happen upon this doctrine, neither will he understand the

necessity of generation, just as an abortion born at night will

perish at night. When, therefore, he says, the Saviourobserves, "your Father which is in heaven,"

1 he alludes tothat one from whom the Son deriving his characteristics hastransferred them hither. When, howrever, [Jesus] remarks," Your father is a murderer from the beginning,"

2 he alludesto the Ruler and Demiurge of matter, who, appropriating themarks delivered from the Son, generated him here who fromthe beginning was a murderer, for his work causes corruptionand death.No one, then, he says, can be saved or return [into heaven]

without the Son, and the Son is the Serpent. For as he

brought down from above the paternal marks, so again hecarries up from thence those marks roused from a dormantcondition and rendered paternal characteristics, substantialones from the unsubstantial Being, transferring them hitherfrom thence. This, he says, is what is spoken :

" I am thedoor."

3 And he transfers [those marks], he says,4 to thosewho close the eyelid, as the naphtha drawing the fire in everydirection towards itself; nay rather, as the magnet [attracting]the iron and not anything else, or just as the backbone ofthe sea falcon, the gold and nothing else, or as the chaff isled by the amber. In this manner, he says, is the portrayed,perfect, and consubstantial genus drawn again from the worldby the Serpent ; nor does he [attract] anything else, as it hasbeen sent down by him. For a proof of this, they adduce

1 Matt. vii. 11. 2 John viii. 44. 3 John x. 7.4 There is an hiatus here. Miller, who also suggests ZtaQepet instead

of ftereiQepsi, supplies the deficiency as translated above. The AbbeCruice fills up the hiatus by words taken from a somewhat similarpassage in the third chapter of book viii., but the obscurity still remains.Miller thinks there is a reference to Isa. vi. 10.

170 REFUTATION OF ALL HERESIES. [BOOK v.

the anatomy1of the brain, assimilating, from the fact of its

immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being ofthe form of [the head of] a serpent. And they allege thatthis [cerebellum], by an ineffable and inscrutable process,attracts through the pineal gland the spiritual and life-givingsubstance emanating from the vaulted chamber

2[in which

the brain is embedded]. And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as theSon does, to matter; or, in other words, the seeds and the

genera of the things produced according to the flesh flow

along into the spinal marrow. Employing this exemplar, [theheretics] seem to adroitly introduce their secret mysteries,which are delivered in silence. Now it would be impious forus to declare these

; yet it is easy to form an idea of them, byreason of the many statements that have been made.

CHAPTER xin.The Peratic Heresy not generally known.

But since I consider that I have plainly explained thePeratic heresy, and by many [arguments] have renderedevident [a system that hitherto] has always escaped notice,and is altogether

3a tissue of fable, and one that disguises its

own peculiar venom, it seems expedient to advance no furtherstatement beyond those already put forward ; for the opinionspropounded by [the heretics] themselves are sufficient fortheir own condemnation.

CHAPTER xiv.The System of the Sethians their Triad of infinite Principles their

Heresy explained their Interpretation of the Incarnation.

Let us then see what the Sithians 4 affirm. To these it

1 This theory has been previously alluded to by Hippolytus in the last

chapter of book iv.2

xeiftatplov : some would read ptzxapiov.3

TTtx.vrcx. TCourt . some read craz/roc ir&ai. Cruice suggests TTUGIV STrirt-

Qtiptvw, i.e. one that plots against all.4 This is the form in which the name occurs in Hippolytus, but the

BOOK v.] REFUTATION OF ALL HERESIES. Ill

appears that there are three definite principles of the uni

verse, and that each of these principles possesses infinite

powers. And when they speak of powers,1

let him thatheareth take into account that they make this statement.

Everything whatsoever you discern by an act of intelli

gence, or also omit [to discern] as not being understood, this

by nature is fitted to become each of the principles, as inthe human soul every art whatsoever which is made thesubject of instruction. Just for instance, he says, this childwill be a musician, having waited the requisite time for

[acquiring a knowledge of] the harp ; or a geometrician,[having previously undergone the necessary study for ac

quiring a knowledge] of geometry ; [or] a grammarian, [afterhaving sufficiently studied] grammar; [or] a workman, [havingacquired a practical acquaintance] with a handicraftsman sbusiness ; and to one brought into contact with the rest ofthe arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; andof these, spirit is intermediate without admixture. Thespirit, however, is that which has its appointed place in themidst of darkness which is below, and light which is above.It is not

spirit as a current of wind, or some gentle breezethat can be felt

; but, as it were, some odour of ointmentor of incense formed out of a compound. [It is] a subtle

power, that insinuates itself by means of some impulsivequality in a fragrance, which is inconceivable and better thancould be expressed by words. Since, however, light is aboveand darkness below, and spirit is intermediate in such a wayas stated between these ; and since light is so constituted, that,like a ray of the sun, it shines from above upon the under

lying darkness ; and again, since the fragrance of the spirit,correct one is Sethians. As regards this sect, see Irengeus, contr. Hasres.i. 30

; Tertullian, Prescript, c. Ixvii. ; Theodoret, Hasret. Fobul. i. 14 ;Epiphanius, Advers. Hasres. c. xxviii., xxxvii., and xxxix. ; Augustine,De Il&ret. c. xix.

; Josephus, Antiq. Judaic, i. 2 ; Suidas on the word"Seth."

1 For^vvKfAttg Aoy^gcr&ij, Bernays reads dyz/r;

Aoy/W&*/ : " While these make [such] assertions, he is able to calculate," etc.

172 REFUTATION OF ALL HERESIES. [BOOK v.

holding an intermediate place, is extended and carried in

every direction, as in the case of incense offerings placedupon fire, we detect the fragrance that is being wafted in

every direction : when, I say, there is a power of this description belonging unto the principles which are classified underthree divisions, the power of spirit and light simultaneouslyexists in the darkness that is situated underneath them. Butthe darkness is a terrible water, into which light is absorbedand translated into a nature of the same description with

spirit. The darkness, however, is not devoid of intelligence,but altogether reflective, and is conscious that, where the

light has been abstracted from the darkness, the darknessremains isolated, invisible, obscure, impotent, inoperative,[and] feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre andscintillation of light with the fragrance of the spirit. Andit is possible to behold an image of the nature of these inthe human countenance ; for instance, the pupil of the eye,dark from the subjacent humours, [but] illuminated withspirit. As, then, the darkness seeks after the splendour, thatit may keep in bondage the spark, and may have perceptivepower, so the light and spirit seek after the power that

belongs to themselves, and strive to uprear, and towards eachother to carry up their intermingled powers into the darkand formidable water lying underneath.But all the powers of the three originating principles,

which are as regards number indefinitely infinite, are each

according to its own substance reflective and intelligent,unnumbered in multitude. And since what are reflectiveand intelligent are numberless in multitude, while theycontinue by themselves, they are all at rest. If, however,power approaches power, the dissimilarity of [what is set in]juxtaposition produces a certain motion and energy, whichare formed from the motion resulting from the concourseeffected by the juxtaposition of the coalescing powers. Forthe concourse of the powers ensues, just like any mark ofa seal that is impressed by means of the concourse corre

spondingly with [the seal] which prints the figure on the

BOOK v.] REFUTATION OF ALL HERESIES. 173

substances that are brought up [into contact witli it]. Since,therefore, the powers of the three principles are infinite in

number, and from infinite powers [arise] infinite concourses,

images of infinite seals are necessarily produced. These

images, therefore, are the forms of the different sorts of

animals. From the first great concourse, then, of the three

principles, ensues a certain great form, a seal1of heaven and

earth. The heaven and the earth have a figure similar tothe womb, having a navel in the midst ; and if, he says, anyone is desirous of bringing this figure under the organ of

vision, let him artfully scrutinize the pregnant womb ofwhatsoever animal he wishes, and he will discover an imageof the heaven and the earth, and of the things which in themidst of all are unalterably situated underneath.

[And so it is, that the first great concourse of the threeprinciples] has produced such a figure of heaven and earthas is similar to a womb after the first coition. But, again, inthe midst of the heaven and the earth have been generatedinfinite concourses of powers. And each concourse did noteffect and fashion anything else than a seal of heaven andearth similar to a womb. But, again, in the earth, from theinfinite seals are produced infinite crowds of various animals.But into all this infinity of the different animals under heavenis diffused and distributed, along with the light, the fragranceof the Spirit from above. From the water, therefore, hasbeen produced a first-begotten originating principle, viz. wind,[which is] violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, [thewind] uplifts waves out of the waters; and the motion

2of the

waves, just as when some impulsive power of pregnancy isthe origin of the production of a man or mind,

3is caused

when [the ocean], excited by the impulsive power of spirit, ispropelled forward. When, however, this wave that has beenraised out of the water by the wind, and rendered pregnantin its nature, has within itself obtained the power, possessed

1Or,

" form of a seal." 2 Or,"

production."3 This is Cruice s mode of supplying the hiatus. Miller has " man

or ox."

174 REFUTATION OF ALL HERESIES. [BOOK v.

by the female, of generation, it holds together the light scattered from above along with the fragrance of the spiritthat is, mind moulded in the different species. And this[light] is a perfect God, who from the unbegotten radianceabove, and from the spirit, is borne down into human natureas into a temple, by the impulsive power of Nature, and bythe motion of wind. And it is produced from water beingcommingled

1 and blended with bodies as if it were a salt 2 ofexistent things, and a light of darkness. And it struggles tobe released from bodies, and is not able to find liberation andan egress for itself. For a very diminutive spark, a severed

splinter from above like the ray of a star, has been mingledin the much compounded waters of many [existences],

3as,

says he, [David] remarks in a psalm.4

Every thought, then,and solicitude actuating the supernal light is as to how andin what manner mind may be liberated, by the death of the

depraved and dark body, from the Father that is below, whichis the wind that with noise 5 and tumult uplifted the waves, andwho generated a perfect mind his own Son ; not, however,being his peculiar [offspring] substantially. For he was a

ray [sent down] from above, from that perfect light, [and]was overpowered in the dark,

6and formidable, and bitter,

and defiled water; and he is a luminous spirit borne downover the water.7 When, therefore, the waves that have beenupreared from the waters have received within themselves the

power of generation possessed by females, they contain, as a

1Or,

"

concealed."

2 A# ray ytyopkvtov : Miller reads olXjeXo*.8 The hiatus, as filled up by Miller, is adopted above. The Abbe

Cruice suggests the following emendation :" For there has been inter

mingled a certain very diminutive spark from the light [subsisting]along with the supernal fragrance, from the spirit producing, like a

ray, composition in things dissolved, and dissolution in things com

pounded."4 Ps. xxix. 3.5fipoftu : some read ftpeurfAu, i.e. agitation, literally a boiling up.

6axoretyy : some read axohiu (which is of similar import), crooked, i.e.

involved, obscure.7 Or, "the light."

BOOK v.] REFUTATION OF ALL HERESIES. 175

certain womb, in different species, the infused radiance, so asthat it is visible in the case of all animals.

1 But the wind, atthe same time fierce and formidable,

2

whirling along, is, in

respect of its hissing sound, -like a serpent.3

First, then, from the wind that is, from the serpent hasresulted the originating principle of generation in the manner

declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit hadbeen received, he says, into the polluted and baneful [and]disordered womb, the serpent the wind of the darkness, the

first-begotten of the waters enters within and produces man,and the impure womb neither loves nor recognises any otherform. The perfect Word of supernal light being thereforeassimilated [in form] to the beast, [that is,] the serpent,entered into the defiled womb, having deceived [the womb]through the similitude of the beast itself, in order that [theWord] may loose the chains that encircle the perfect mindwhich has been begotten amidst impurity of womb by theprimal offspring of water, [namely,] serpent, wind, [and]beast.4 This, he says, is the form of the servant,

5and this the

necessity of the Word of God coming down into the womb ofa virgin. But he says it is not sufficient that the Perfect Man,the Word, has entered into the womb of a virgin, and loosedthe pangs

6which were in that darkness. Nay, more than

this was requisite; for after his entrance7 into the foul mys

teries of the womb, he was washed, and drank of the cup of

1 A hiatus occurs here. The deficiency is supplied by Cruice fromprevious statements of Hippolytus, and is adopted above.

2Or,

"

strong."

3 This passage is obscure. The translation above follows Schneidewinand Cruice. Miller s text would seem capable of this meaning :

" Thewind, simultaneously fierce and formidable, is whirled along like a trailing serpent supplied with wings." His text is, ru ffvppctri o(psi

-Troipoc-Trh^aiog

TTTtpUTO;, bllt SUggeStS 6)$ 7TO.4 Schneidewin has a full stop after

"

wind," and begins the next sentence with Qypiou (beast).

5 Phil. ii. 7. 6 Acts ii. 24.7 Miller would read ptroi. rx . . . i^-h&uv, "after the foul mysteries

of the womb he went forth," etc.

176 REFUTATION OF ALL HERESIES. [BOOK v.

life-giving bubbling water.1 And it was altogether needful

that he should drink who was about tostrip off the servile

form, and assume celestial raiment.

CHAPTER xv.

The Sethians support their Doctrines by an allegorical Interpretation of

Scripture their System really derived from Natural Philosophersand from the Orphic Rites adopt the Homeric Cosmogony.

These are the statements which the patrons2of the Sethian

doctrines make, as far as it is possible to declare in a fewwords. Their system, however, is made up [of tenets] fromnatural [philosophers], and of expressions uttered in referenceto different other subjects ; and transferring [the sense of]these to the Eternal 3 Logos, they explain them as we havedeclared. But they assert likewise that Moses confirms theirdoctrine when he says,

"

Darkness, and mist, and tempest."These, [the Sethian] says, are the three principles [of our

system] ; or when he states that three were born in paradiseAdam, Eve, the serpent ; or when he speaks of three [persons,namely] Cain, Abel, Seth ; and again of three [others]Shem, Ham,

4Japheth ; or when he mentions three patriarchs

Abraham, Isaac, Jacob ; or wrhen he speaks of the existenceof three days before sun and moon ; or when he mentions threelaws prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows :

" Of every treethat is in paradise thou mayest freely eat ; but of the tree ofthe knowledge of good and evil thou mayest not eat."

5 Butin the passage,

" Come forth from thy land and from thy

1 John iv. 7-14. For -Triilv some read sro/sfr,"

a course which hemust pursue who," etc.

2npwraiTMi. This is a military expression applied to those placed in

the foremost ranks of a battalion of soldiers;but it was also employed in

civil affairs, to designate, for instance at Athens, those who protectedthe ptroixot (aliens), and others without the rights of citizenship.TIpwTetrvis was the Roman Patronus.

3Or, "their own peculiar."

4 It is written Cham in the text. 6 Gen. ii. 16, 17.

BOOK v.] REFUTATION OF ALL HERESIES. Ill

kindred, and hither into a land which I shall show thee,"l

this law, he says, is permissive ; for one who is so disposedmay depart, and one who is not so disposed may remain. Buta law adjudicatory of punishment is that which makes the

following declaration :" Thou shalt not commit adultery,

thou shalt not kill, thou shalt not steal ;" 2 for a penalty is

awarded to each of these acts of wickedness.The entire system of their doctrine, however, is [derived]

from 3 the ancient theologians Musseus, and Linus, and Or

pheus,4 who elucidates especially the ceremonies of initiation,

as well as the mysteries themselves. For their doctrine con

cerning the womb is also the tenet of Orpheus ; and the [ideaof the] navel,

5which is harmony,

6is [to be found] with the

same symbolism attached to it in the Bacchanalian orgiesof Orpheus. But prior to the observance of the mysticrite of Celeus, and Triptolemus, and Ceres, and Proserpine,and Bacchus in Eleusis, these orgies have been celebratedand handed down to men in Phlium of Attica.7 For antecedent to the Eleusinian mysteries, there are [enacted] inPhlium the

orgies8of her denominated the " Great [Mother]."

1 Gen. xii. 1. 2 Ex. xx. 13-15;Dent. v. 17-19. 3 M, Miller.

4 These belong to the legendary period of Greek philosophy. Musseusflourished among the Athenians, Linus among the Thebans, and Orpheusamong the Thracians. They weaved their physical theories into crudetheological systems, which subsequently suggested the cosmogony andtheogony of Hesiod [see the translator s Treatise on Metaphysics, chap,ii. pp. 33, 341.

5ofAQafaos : some read with greater probability ^aXXog, which means

the figure, generally wooden, of a membrum virile. This harmonizeswith what Hippolytus has already mentioned respecting Osiris. A figureof this description was carried in solemn procession in the orgies ofBacchus as a symbol of the generative power of nature. The worshipof the Lingam among the Hindoos is of the same description.

6appoviot, (Schneidewin). Cruice reads ayfysfet (manliness), which

agrees with 0AAog (see preceding note). For QotMog Schneidewinreads oftfpothos (navel).

7 " Of Achaia" (Meinekius, Vindic. Strdb. p. 242).8 The reading in Miller is obviously incorrect, viz. Agyo^i/*? pey^y-

yopia, for which he suggests ps^y, kop^. Several other emendationshave been proposed, but they scarcely differ from the rendering given

M

178 REFUTATION OF ALL HERESIES. [BOOK v.

There is, however, a portico in this [city], and on the porticois inscribed a representation, [visible] up to the present day,of all the words which are spoken [on such occasions]. Many,then, of the words inscribed upon that portico are those re

specting which Plutarch institutes discussions in his ten books

against1

Empedocles. And in the greater2 number of these

books is also drawn the representation of a certain aged man,grey-haired, winged,

3having his pudendum stretched forth,

pursuing a retreating woman of azure colour.4 And over

the aged man is the inscription "phaos ruentes," and overthe woman " pereephicola."

5 But"phaos

ruentes"6appears

to be the light [which exists], according to the doctrine ofthe Sethians, and "phicola" the darkish water; while the

space in the midst of these seems to be a harmony constituted from the

spirit that is placed between. The name,however, of "phaos ruentes" manifests, as they allege, the

flow from above of the light downwards. Wherefore one

may reasonably assert that the Sethians celebrate rites amongthemselves, very closely bordering upon those orgies of the" Great [Mother" which are observed among] the Phliasians.And the poet likewise seems to bear his testimony to thistriple division, when he remarks,

" And all things have beentriply divided, and everything obtains its [proper] distinc

tion;"7 that is, each member of the threefold division has

obtained [a particular] capacity. But now, as regards the

tenet that the subjacent water below, which is dark, ought,

above, which is coincident with what may be learned of these mysteriesfrom other sources.

1vepos, or it might be rendered "respecting." A reference, however,

to the catalogue of Empedocles works, given by Fabricius (t. v. p. 160),shows that for Trpos we should read tig.

2 irteioffi : Miller would read nvteuai, i.e. gateways.3 Or K&Tparos, intended for Trerpabvis, "made of stone."4

Kvoivosi^vi : some read xyz/og/Sij, i.e. like a dog.5 Some read Persephone (Proserpine) Phlya.6 For "phaos ruentes" some read "Phanes rueis," which is the ex

pression found in the Orphic hymn (see Cruice s note).7Iliad, xv. 189. (See the passage from Hesiod given at the end of

book i. of The Refutation.)

BOOK v.] REFUTATION OF ALL HERESIES. 179

because the light has set [over it], to convey upwards andreceive the spark borne down from [the light] itself ; in theassertion of this tenet, I say, the all-wise Sethians appear toderive [their opinion] from Homer :

"

By Earth I sware, and yon broad Heaven above,And Stygian stream beneath, the weightiest oathOf solemn power, to bind the blessed gods." 1

That is, according to Homer, the gods suppose water to beloathsome and horrible. Now, similar to this is the doctrineof the Sethians, which affirms [water] to be formidable to themind.2

CHAPTER xvi.

The Sethian Theory concerning"

Mixture" and " Composition" Application of it to Christ Illustration from the Well of Ampa.

These, and other assertions similar to these, are made [bythe Sethians] in their interminable commentaries. They,however, persuade their disciples to become conversant withthe theory respecting composition and mixture. But this

theory has formed a subject of meditation to many, but[among others] also to Andronicus the Peripatetic. TheSethians, then, affirm that the theory concerning compositionand mixture is constituted according to the following method :The luminous ray from above is intermingled, and the verydiminutive spark is delicately blended in the dark watersbeneath

;and [both of these] become united, and are formed

into one compound mass, just as a single savour [results]from the mixture of many incense-offerings in the fire, and[just as] an adept, by having a test in an acute sense ofsmell, ought to be able from the single odour of the incenseto distinguish accurately each [ingredient] of the incense-

offerings that have been mingled in the fire, whether, forexample, storax, and myrrh, and frankincense, or whateverother [ingredient] may be mixed [in the incense]. They,however, employ also other examples, saying both that brass

1Iliad, xv. 36-38 (Lord Derby s translation) ; Odyssey, v. 185-187.

2 Miller reasonably proposes for r$ voe the reading oroi^oy, "whichaffirms water to be a formidable element."

180 REFUTATION OF ALL HERESIES. [BOOK v.

is mixed with gold, and that some art has been discoveredwhich separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it,be discovered mixed with silver, these likewise, by some art

superior to that of mixing, are distinguished. But alreadysome one also distinguishes water mingled with wine.

1

So,

say they, though all things are commingled, they are capableof being separated. Nay, but, he says, derive the samelesson from the case of animals. For when the animal isdead, each of its parts is separated ; and when dissolutiontakes place, the animal in this way vanishes. This is, he

says, what has been spoken :" I came not to send peace on

the earth, but a sword,"2 that is, the division and separation

of the things that have been commingled. For each of the

things that have been commingled is separated and dividedwhen it reaches its proper place. For as there is one placeof mixture for all animals, so also has there been establishedone [locality] of separation. And, he says, no one is awareof this [place], save we alone that have been born again,spiritual, not carnal, whose citizenship is in heaven above.

In this manner insinuating themselves, they corrupt their

pupils, partly by misusing the words spoken [by themselves],while they wickedly pervert, to serve any purpose theywish, what has been admirably said [in Scripture] ; and

partly by concealing their nefarious conduct, by means ofwhatever comparisons they please. All these things, then,he says, that have been commingled, possess, as has been

declared, their own particular place, and hurry towards theirown peculiar [substances], as iron towards the magnet, andthe chaff to the vicinity of amber, and the gold to the spur

3

v^ap [AtfiiyiAkvw o/W ^ixKpivsi . Miller s text is vbupy]w, which is obviously corrupt. His emendation of the pas

sage may be translated thus :" And now some one observes water from

a wayside fountain, mixed, so they say ; and even though all things be

intermingled, a separation is eifected."2 Matt. x. 34.3usurp?. In other passages the word xepxt s is used, i.e. the back

bone.

BOOK v.] REFUTATION OF ALL HERESIES. 181

of the sea falcon. In like manner, the [ray1

] of light whichhas been commingled with the water, having obtained from

discipline and instruction its own proper locality, hastenstowards the Logos that comes from above in servileform ; and along with the Logos exists as a logos in that

place where the Logos is still : [the light, I say, hastens tothe Logos with greater speed] than the iron towards the

magnet.And that these tilings, he says, are so, and that all things

that have been commingled are separated in their properplaces, learn. There is among the Persians in a city Ampa,

2

near the river Tigris, a well ; and near the well, at the top,has been constructed a certain reservoir, supplied with threeoutlets

;and when one pumps from this well, and draws off

some of its contents in a vessel, what is thus pumped out ofthe well, whatever it is at all, he pours into the reservoir hard

by. And when what is thus infused reaches the outlets, andwhen what is taken up [out of each outlet] in a single vesselis examined, a separation is observed to have taken place.And in the first of the outlets is exhibited a concretion ofsalt, and in the second of asphalt, and in the third of oil; andthe oil is black, just as, he says, Herodotus

3also narrates, and

it yields a heavy smell, and the Persians call this"

rhadinace."

The similitude of the well is, say the Sethians, more sufficientfor the demonstration of their proposition than all the statements that have been previously made.

CHAPTER xvii.

The Sethian Doctrines to be learned from the " Paraphrase of Seth."

The opinion of the Sethians appears to us to have beensufficiently elucidated. If, however, any one is desirous of

learning the entire doctrine according to them, let him readO O 7a book inscribed Paraphrase of Seth ; for all their secrettenets he will find deposited there. But since we have ex

plained the opinions entertained by the Sethians, let us seealso what are the doctrines advanced by Justinus.

1Or,

"

power."2Or,

"

Ama."8Herodotus, vi. 119.

182 REFUTATION OF ALL HERESIES. [BOOK v.

CHAPTER xvm.

The System of Justinus antiscriptural and essentially pagan.

Justinus 1 was entirely opposed to the teaching of the HolyScriptures, and moreover to the written or oral teaching ofthe blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying,

" Go not into the wayof the Gentiles

;"

2 and thissignifies that they should not

attend to the futile doctrine of the Gentiles. This [heretic]endeavours to lead on his hearers into an acknowledgment ofOprodigies detailed by the Gentiles, and of doctrines inculcated

by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previouslyteach or deliver his perfect mystery, unless he has bound his

dupe by an oath. Then he brings forward [these] fables forthe purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may havesome consolation in the details of these legends. Thus it

happens as when in like manner one making a long journeydeems it expedient, on having fallen in with an inn, to take

repose. And so it is that, when once more they are inducedto turn towards studying the diffuse doctrine of these lectures,

1"What Hippolytus here states respecting Justinus is quite new. No

mention occurs of this heretic in ecclesiastical history. It is evident,however, that, like Simon Magus, he was contemporary with St. Peterand St. Paul. Justinus, however, and the Ophitic sect to which hebelonged, are assigned by Hippolytus and Irenseus a prior position asregards the order of their appearance to the system of Simon, or itsoffshoot Valentinianism. The Ophites engrafted Phrygian Judaism, andthe Valentinians Gentilism, upon Christianity ; the former not rejectingthe speculations and mysteries of Asiatic paganism, and the latter availingthemselves of the cabbalistic corruptions of Judaism. The Judaisticelement soon became prominent in successive phases of Valentinianism,which produced a fusion of the sects of the old Gnostics and of Simon.Hippolytus, however, now places the Ophitic sect before us prior to its

amalgamation with Valentinianism. Here, for the first time, we havean authentic delineation of the primitive Ophites. This is of greatvalue.

2 Matt. x. 5.

BOOK v.] R