27. Afterwards ... is written also the oath in the first [Sidenote: p.

239.] book which is inscribed Baruch which those swear who are about to

hear these mysteries and to be perfected[329] by the Good One. Which

oath, he says, our Father Elohim swore when in the presence of the

Good One and having sworn did not repent, touching which, he says, it

is written: “The Lord sware and did not repent.” This is that oath:

“I swear by Him who is above all, the Good One, to preserve these

mysteries and to utter them to none, nor to turn away from the Good

One to creation.” And when he has sworn that oath he enters into the

presence of the Good One and sees “what eye hath not seen nor ear heard

and it has not entered into the heart of man,” and he drinks from the

living water, which is their font, as they think, the well of living,

sparkling water. For there is a distinction, he says, between water and

water; and there is the water below the firmament of the bad creation,

wherein are baptized[330] the earthly and natural men, and there is the

living water [Sidenote: p. 240.] above the firmament of the Good One

in which Elohim was baptized and having been baptized did not repent.

And when the prophet declares, he says, to take unto himself a wife of

whoredom because the earth whoring has committed whoredom from behind

the Lord,[331] that is Edem from Elohim. In these words, he says, the

prophet speaks clearly the whole mystery, but he was not hearkened to

by the wickedness of Naas. In that same fashion also they hand down

other prophetic sayings in many books. But pre-eminent among them is

the book inscribed Baruch in which he who reads will know the whole

management of their myth.

Now, though I have met with many heresies, beloved, I have met with

none worse than this. But truly, as the saying is, we ought, imitating

his Heracles, to cleanse the Augean dunghill or rather trench, having

fallen into which his followers will never be washed clean nor indeed

be able to come up out of it.

28. Since then we have set forth the designs of Justinus the Gnostic

falsely so called, it seems fitting to set forth also [Sidenote: p.

241.] in the succeeding books the tenets of the heresies which follow

him[332] and to leave none of them unrefuted; the things said by them

being quite sufficient when exposed to make an example of them, if and

only their hidden and unspeakable (mysteries) would leap to light into

which the senseless are hardly and with much toil initiated.[333] Let

us see now what Simon says.

END OF VOL. I.

FOOTNOTES

[Footnote 1: In this chapter, Hippolytus treats of what is probably a

late form of the Ophite heresy, certainly one of the first to enter

into rivalry with the Catholic Church. For its doctrines and practices,

the reader must be referred to the chapter on the Ophites in the

translator’s _Forerunners and Rivals of Christianity_, vol. II; but

it may be said here that it seems to have sprung from a combination

of the corrupt Judaism then practised in Asia Minor with the Pagan

myths or legends prevalent all over Western Asia, which may some day

be traced back to the Sumerians and the earliest civilization of which

we have any record. Yet the Ophites admitted the truth of the Gospel

narrative, and asserted the existence of a Supreme Being endowed with

the attributes of both sexes and manifesting Himself to man by means

of a Deity called His son, who was nevertheless identified with both

the masculine and feminine aspects of his Father. This triad, which the

Ophites called the First Man, the Second Man, and the First Woman or

Holy Spirit, they represented as creating the planetary worlds as well

as the “world of form,” by the intermediary of an inferior power called

Sophia or Wisdom and her son Jaldabaoth, who is expressly stated to be

the God of the Jews.

All this we knew before the discovery of our text from the statements

of heresiologists like St. Irenæus and Epiphanius; but Hippolytus goes

further than any other author by connecting these Ophite theories with

the worship of the Mother of the Gods or Cybele, the form under which

the triune deity of Western Asia was best known in Europe. The unnamed

Naassene or Ophite author from whom he quotes without intermission

throughout the chapter, seems to have got hold of a hymn to Attis used

in the festivals of Cybele, in which Attis is, after the syncretistic

fashion of post-Alexandrian paganism, identified with the Syrian

Adonis, the Egyptian Osiris, the Greek Dionysos and Hermes, and the

Samothracian or Cabiric gods Adamna and Corybas; and the chapter is in

substance a commentary on this hymn, the order of the lines of which

it follows closely. This commentary tries to explain or “interpret”

the different myths there referred to by passages from the Old and New

Testaments and from the Greek poets dragged in against their manifest

sense and in the wildest fashion. Most of these supposed allusions,

indeed, can only be justified by the most outrageous play upon words,

and it may be truly said that not a single one of them when naturally

construed bears the slightest reference to the matter in hand. Yet

they serve not only to elucidate the Ophite beliefs, but give, as it

were accidentally, much information as to the scenes enacted in the

Eleusinian and other heathen mysteries which was before lacking. The

author also quotes two hymns used apparently in the Ophite worship

which are not only the sole relics of a once extensive literature, but

are a great deal better evidence as to Gnostic tenets than his own

loose and equivocal statements.

As the legend of Attis and Cybele may not be familiar to all, it may

be well to give a brief abstract of it as found in Pausanias, Diodorus

Siculus, Ovid, and the Christian writer Arnobius. Cybele, called also

Agdistis, Rhea, Gê, or the Great Mother, was said to have been born

from a rock accidentally fecundated by Zeus. On her first appearance

she was hermaphrodite, but on the gods depriving her of her virility

it passed into an almond-tree. The fruit of this was plucked by the

virgin daughter of the river Sangarios, who, placing it in her bosom,

became by it the mother of Attis, fairest of mankind. Attis at his

birth was exposed on the river-bank, but was rescued, brought up as a

goatherd, and was later chosen as a husband by the king’s daughter. At

the marriage feast, Cybele, fired by jealousy, broke into the palace

and, according to one version of the story, emasculated Attis who died

of the hurt. Then Cybele repented and prayed to Zeus to restore him to

life, which prayer was granted by making him a god. The ceremonies of

the Megalesia celebrating the Death and Resurrection of Attis as held

in Rome during the late Republic and early Empire, and their likeness

to the Easter rites of the Christian Church are described in the

_Journal_ of the Royal Asiatic Society for October 1917.]

[Footnote 2: (οὗ) χάριν, “thanks to which.”]

[Footnote 3: μετέχιο τὰς ἀφορμὰς, a phrase frequent in Plato.]

[Footnote 4: נָחָשׁ]

[Footnote 5: Cf. Rev. ii. 24.]

[Footnote 6: ἀρσενόθηλυς.]

[Footnote 7: Cruice thinks the name derived from the Adam Cadmon of the

Jewish Cabala. But Adamas “the unsubdued” is an epithet of Hades who

was equated with Dionysos, the analogue of Attis. Cf. Irenæus, I, 1.]

[Footnote 8: Salmon and Stähelin in maintaining their theory that

Hippolytus’ documents were contemporary forgeries make the point that

something like this hymn is repeated later in the account of Monoimus

the Arabian’s heresy. The likeness is not very close. Cf. II, p. 107

_infra_.]

[Footnote 9: Origen (_cont. Celsum_, VI, 30) says the Ophites used to

curse the name of Christ. Hence Origen cannot be the author of the

_Philosophumena_.]

[Footnote 10: τὰ ὅλα. I am doubtful whether he is here using the word

in its philosophic or Aristotelian sense as “entities necessarily

differing from one another in kind,” or as “things of the universe.” On

the whole the former construction seems here to be right.]

[Footnote 11: “That which has been sent”?]

[Footnote 12: Doubtless as being still confined in matter.]

[Footnote 13: Both Origen and Celsus knew of this Mariamne, after whom

a sect is said to have been named. See Orig. _cont. Cels._, VI, 30.]

[Footnote 14: τῶν ἐθνῶν. The usual expression for Gentiles or Goyim.]

[Footnote 15: Isa. liii. 8.]

[Footnote 16: διάφορον. Miller reads ἀδιάφορον: “undistinguished.”]

[Footnote 17: This hymn is in metre and is said to be from a lost

Pindaric ode. It has been restored by Bergk, the restoration being

given in the notes to Cruice’s text, p. 142, and it was translated into

English verse by the late Professor Conington. Cf. _Forerunners_, II,

p. 54, n. 6.]

[Footnote 18: ἰχθυοφάγον. Doubtless a mistake for ἰχθυοφόρον. The

Oannes of Berossus’ story wore a fish on his back.]

[Footnote 19: Adam the protoplast according to the Ophites (_Irenæus_,

I, xviii, p. 197, Harvey) and Epiphanius (_Hær._ xxxvii, c. 4, p. 501,

Oehler) was made by Jaldabaoth and his six sons. The same story was

current among the followers of Saturninus (_Irenæus_, I, xviii, p. 197,

Harvey) and other Gnostic sects, who agree with the text as to his

helplessness when first created, and its cause.]

[Footnote 20: So in the Bruce Papyrus, “Jeû,” which name I have

suggested is an abbreviation of Jehovah, is called “the great Man, King

of the great Aeon of light.” See _Forerunners_, II, 193.]

[Footnote 21: Eph. iii. 15. Cf. the address of Jesus to His Father in

the last document of the _Pistis Sophia_, _Forerunners_, II, p. 180, n.

4.]

[Footnote 22: Why is he to be punished? In the Manichæan story (for

which see _Forerunners_, II, pp. 292 ff.) the First Man is taken

prisoner by the powers of darkness. Both this and that in the text are

doubtless survivals of some legend current throughout Western Asia at

a very early date. Cf. Bousset’s _Hauptprobleme der Gnosis_, Leipzig,

1907, c. 4, _Der Urmensch_.]

[Footnote 23: So the cryptogram in the _Pistis Sophia_ professes to

give “the word by which the Perfect Man is moved.” _Forerunners_, II,

188, n. 2.]

[Footnote 24: οὐσία: perhaps “essence” or “being.” It is the word for

which _hypostasis_ was later substituted according to Hatch. See his

_Hibbert Lectures_, pp. 269 ff.]

[Footnote 25: So Miller, Cruice, and Schneidewin. I should be inclined

to read φάος, “light,” as in the Naassene hymn at the end of this

chapter. No Gnostic sect can have taught that the soul came from Chaos.]

[Footnote 26: This, as always at this period, means “Syrians.” See

Maury, _Rev. Archéol._, lviii, p. 242.]

[Footnote 27: ἔμψυχοι. He is punning on the likeness between this and

ψυχή, “soul.”]

[Footnote 28: And between “nourished” and “reared.”]

[Footnote 29: τὸ τοιοῦτον. Not φύσις or ψυχή. At this point the author

begins his commentary on the Hymn of the Mysteries of Cybele, for which

see p. 141 _infra_.]

[Footnote 30: γένεσις, perhaps “birth.”]

[Footnote 31: An allusion to the myth which makes Aphrodite and

Persephone share the company of Adonis between them.]

[Footnote 32: These words are added in the margin.]

[Footnote 33: A prominent feature in the imposture of Alexander of

Abonoteichus. See Lucian’s _Pseudomantis_, _passim_.]

[Footnote 34: In the better-known story Attis castrates himself; but

this version explains the allusion in the hymn on p. 141 _infra_.]

[Footnote 35: _i. e._ restores to her the virility of which they had

deprived her when she was hermaphrodite. See n. on p. 119 _supra_.]

[Footnote 36: λελεγμένη. Miller and Schneidewin read δεδαιγμένη,

“open,” or “displayed.”]

[Footnote 37: Gal. iii. 28. So Clemens Romanus, _Ep._ ii. 12; Clem.

Alex. _Strom._, III, 13. Cf. _Pistis Sophia_, p. 378 (Copt).]

[Footnote 38: 2 Cor. v. 17; Gal. vi. 15.]

[Footnote 39: _i. e._ masculo-feminine. That Rhea, Cybele and Gê are

but different names of the earth-goddess, see Maury, _Rèl. de la Grèce

Antique_, I, 78 ff. For their androgyne character, see _J.R.A.S._ for

Oct. 1917.]

[Footnote 40: Rom. i. 20 ff. The text omits several sentences to be

found in the A.V.]

[Footnote 41: _Ibid._, v. 27.]

[Footnote 42: _Ibid._, v. 28.]

[Footnote 43: ἐπαγγελία τοῦ λουτροῦ, _pollicetur iis qui lavantur_, Cr.

But “the font” is the regular patristic expression for the rite.]

[Footnote 44: The text has ἄλλῳ, “other,” which makes no sense. Cruice,

following Schneidewin, alters it to ἀλάλῳ on the strength of p. 144

_infra_, and renders it _ineffabilis_; but ἀλάλος cannot mean anything

but “dumb” or “silent.” That baptism in the early heretical sects was

followed by a “chrism” or anointing, see _Forerunners_, II, 129, n. 2;

_ibid._, 192.]

[Footnote 45: Luke xvii. 21.]

[Footnote 46: This does not appear in the severely expurgated fragments

of the Gospel of Thomas which have come down to us. Epiphanius (_Hær._

xxxvii.) includes this gospel in a list of works especially favoured by

the Ophites.]

[Footnote 47: λόγος, Cr. _disciplina_, Macmahon, “Logos.” But see

Arnold, _Roman Stoicism_, p. 161.]

[Footnote 48: ὄργια. In Hippolytus it always has this meaning.]

[Footnote 49: Isis. See _Forerunners_, I, p. 34.]

[Footnote 50: ἡ μεταβλητὴ γένεσις. The expression is repeated in the

account of Simon Magus’ heresy (II, p. 13 _infra_) and refers to the

transmigration of souls.]

[Footnote 51: ἀνεξεικονίστος, “He of whom no image can be made.”]

[Footnote 52: Prov. xxiv. 16.]

[Footnote 53: Some qualification like “originally” or “at the

beginning” seems wanting. Cf. Arnold, _op. cit._, n. on p. 58 _supra_.]

[Footnote 54: Matt. v. 45.]

[Footnote 55: He has apparently mistaken Min of Coptos or Nesi-Amsu

for Osiris who is, I think, never represented thus. At Denderah, he is

supine.]

[Footnote 56: The “terms” of Hermes which Alcibiades and his friends

mutilated.]

[Footnote 57: δημιουργός. Here as always the “architect,” or he who

creates not _ex nihilo_, but from existing material.]

[Footnote 58: For this name which is said by all the early

heresiologists to mean “the God of the Jews,” see _Forerunners_, II,

46, n. 3. He is called a “fiery God” apparently from Deut. iv. 24, and

a fourth number, either because in the Ophite theogony he comes next

after the Supreme Triad of Father, Son, and Mother or, more probably,

from his name covering the Tetragrammaton, or name of God in four

letters.]

[Footnote 59: Ps. ii. 9.]

[Footnote 60: Cr. supplies “virtutem”; but the adjective is in the

neuter.]

[Footnote 61: Eph. v. 14.]

[Footnote 62: κεχαρακτηρισμένος ἀπὸ τοῦ ἀχαρακτηρίστου Λόγου. These

expressions repeated up to the end of the chapter are most difficult

to render in English. The allusion is clearly to a coin stamped

with the image of a king. Afterwards I translate ἀχαρακτηρίστος by

“unportrayable,” for brevity’s sake.]

[Footnote 63: The famous words which tradition assigns to the

Eleusinian Mysteries. One version is “Rain! conceive!” and probably

refers to the fecundation or tillage of the earth. Cf. Plutarch, _de

Is. et Os._, c. xxxiv.]

[Footnote 64: Rom. x. 18.]

[Footnote 65: Ps. cxviii. 22. Cf. Isa. xxviii. 16.]

[Footnote 66: See n. on p. 123 _supra_.]

[Footnote 67: Isa. xxviii. 16.]

[Footnote 68: Something is here omitted before ὀδόντες. Cf. _Iliad_,

IV, 350.]

[Footnote 69: ἀρχανθρώπος, a curious expression meaning evidently First

Man. It appears nowhere but in this chapter of the _Philosophumena_.]

[Footnote 70: Dan. ii. 45, “cut from the mountain without hands.”]

[Footnote 71: The Power called Adonæus or Adon-ai by the Ophites is

also addressed as λήθη, “oblivion,” in the “defence” made to him

by the ascending soul. See Origen, _cont Cels._ VI, c. 30 ff. or

_Forerunners_, II, 72.]

[Footnote 72: A compound of _Iliad_, XIV, 201 and 246.]

[Footnote 73: Ps. lxxxii. 6; Luke vi. 35; John x. 34; Gal. iv. 26.]

[Footnote 74: John iii, 6.]

[Footnote 75: Joshua iii, 16.]

[Footnote 76: So the Cabbalists call one of their word-juggling

processes _gematria_, which is said to be a corruption of γραμματεία.]

[Footnote 77: ἀρρήτως, _i. e._, “by implication,” or “not in words.”]

[Footnote 78: Play upon προφαίνω and προφήτης.]

[Footnote 79: Mariam was Moses’ aunt, Sephora his wife, and Jothor

Sephora’s father, according to some fragments of Ezekiel quoted by

Eusebius. So Cruice.]

[Footnote 80: Matt. xiii. 13.]

[Footnote 81: Isa. xxviii, 10. In A. V., “Precept upon precept; line

upon line; here a little, there a little.” Irenæus (I, xix, 3, I, p.

201, Harvey) says, Caulacau is the name in which the Saviour descended

according to Basilides, and the word seems to have been used in this

sense by other Gnostic sects, See _Forerunners_, II, 94, n. 3.]

[Footnote 82: ἐκ γῆς ῥέοντα!]

[Footnote 83: A direct quotation from the Hymn of the Great Mysteries

given later, p. 141 _infra_. Also a pun between κεράννυμι and κέρας.]

[Footnote 84: John 1. 34.]

[Footnote 85: Sophia, the third person of the Ophite Triad and

Jaldabaoth her son.]

[Footnote 86: Something omitted after “cup.”]

[Footnote 87: τρία σάτα. A Jewish measure equivalent to 1½ _modius_.

Cf. Matt. xiii. 33.]

[Footnote 88: The famous ὁμοούσιος.]

[Footnote 89: A compound of John vi. 53 and Mk. x. 38.]

[Footnote 90: Μαθητὰς, “disciples,” not apostles.]

[Footnote 91: The κατὰ may mean either “against” or “according to”

nature.]

[Footnote 92: For this Corybas and his murder by his two brothers see

Clem. Alex. _Protrept._, II. A pun here follows between Corybas and

κορυφή, “head.”]

[Footnote 93: John v. 3.]

[Footnote 94: κεχαρακτηρισμένος.]

[Footnote 95: Ps. xxix. 3, 10.]

[Footnote 96: Ps. xxii. 20, A. V., “My darling from the power of the

dog.”]

[Footnote 97: Isa. xci. 8; xliii. 1, 2.]

[Footnote 98: _Ibid._, xlix. 15; slightly altered.]

[Footnote 99: _Ibid._, xlix. 16.]

[Footnote 100: Ps. xxiv. 7. A. V. omits “rulers” or archons.]

[Footnote 101: Ps. xxiv. 8; xxii. 6.]

[Footnote 102: Job xl. 2.]

[Footnote 103: A pun like that on Geryon or Corybas.]

[Footnote 104: Gen. xxviii. 17.]

[Footnote 105: John x. 7, 9, “I am the door.”]

[Footnote 106: _i. e._ the worshippers of Cybele. For Attis’ name of

Pappas, see Graillot, _Le Culte de Cybèle_, p. 15. It seems to mean

“Father.”]

[Footnote 107: παῦε, παῦε!!!]

[Footnote 108: Eph. ii. 17.]

[Footnote 109: This was an Orphic doctrine. See _Forerunners_, I, 127,

n. 1 for authorities.]

[Footnote 110: Matt. xxiii. 27.]

[Footnote 111: 1 Cor. xv. 52.]

[Footnote 112: 2 Cor. xii. 3, 4. A. V. omits “second heaven” and the

sights seen.]

[Footnote 113: ψυχικὸς δὲ ἄνθρωπος. The “natural man” of the A. V.]

[Footnote 114: 1 Cor. ii. 13, 14.]

[Footnote 115: John vi. 44, “draw _him_ unto me.”]

[Footnote 116: Matt. vii. 21.]

[Footnote 117: Matt. xxi. 31, “Kingdom of God.”]

[Footnote 118: 1 Cor. x. 11. A pun on τέλη, “taxes,” and τέλη, “ends.”]

[Footnote 119: Cf. the Stoic doctrine of λόγοι σπερματικοί, Arnold,

_Roman Stoicism_, p. 161.]

[Footnote 120: Lit., “brought to an end.”]

[Footnote 121: A condensation of Matt. xiii. 3-9.]

[Footnote 122: Deut. xxxi. 20.]

[Footnote 123: _i. e._ become united with the Godhead. The

newly-baptized were given milk and honey. Cf. Hatch, _Hibbert

Lectures_, above quoted, p. 300.]

[Footnote 124: Matt. iii. 10.]

[Footnote 125: This “third gate” is evidently baptism. For the reason

see _Forerunners_, II, p. 73, n. 2.]

[Footnote 126: This seems to be a quotation from the Naassene author.]

[Footnote 127: Perhaps an allusion to the λόγοι σπερματικοί.]

[Footnote 128: Matt. vii. 6.]

[Footnote 129: The derivation to be tolerable should be *ἀειπόλος!]

[Footnote 130: _i. e._ Proteus.]

[Footnote 131: Gal. iv. 27.]

[Footnote 132: Jerem. xxxi. 15.]

[Footnote 133: The mistake in geography shows that Hippolytus was not a

Jew.]

[Footnote 134: Jerem. xviii. 9.]

[Footnote 135: ἐποπτικὸν ... μυστήριον.]

[Footnote 136: This is in effect the first real information we have as

to the final secret of the Eleusinian Mysteries.]

[Footnote 137: Hesychius also translates Brimos by ἰσχυρός.]

[Footnote 138: Hades or Pluto.]

[Footnote 139: Schleiermacher attributes this saying to Heraclitus.]

[Footnote 140: Meineke (_ap._ Cr.) attributes these lines to

Parmenides.]

[Footnote 141: Cf. Justinus later, p. 175 _infra_.]

[Footnote 142: Schneidewin and Cruice both read λαβεῖν, “receive”

(their vestures) for βαλεῖν.]

[Footnote 143: Cr. translates ἀπηρσενωμένους, _exuta virilitate_; but

it seems to be a participle of ἀπαρρενόω = ἀπανδρόω. The idea that the

Gnostic _pneumatics_ or spirituals would finally be united in marriage

with the angels or λόγοι σπερματικοί was current in Gnosticism. See

_Forerunners_, II, 110. The “virgin spirit” was probably that Barbelo

whom Irenæus, I, 26, 1 f. (pp. 221 ff., Harvey), describes under that

name as reverenced by the “Barbeliotae or Naassenes”; in any case,

probably, some analogue of the earth-goddess, ever bringing forth and

yet ever a virgin.]

[Footnote 144: Matt. vii. 13, 14. The A. V. has εἰσέρχομαι for

διέρχομαι.]

[Footnote 145: See n. on p. 119 _supra_.]

[Footnote 146: _i. e._ Attis.]

[Footnote 147: ἀμύσσω is rather to “scratch,” or “scarify,” than as in

the text.]

[Footnote 148: Cf. John iv. 21.]

[Footnote 149: Cruice’s restoration. Schneidewin’s would read: “The

Spirit is there where also the Father is named, and the Son is there

born from the Father.”]

[Footnote 150: Cf. Ezekiel x. 12.]

[Footnote 151: ῥῆμα, not λόγος.]

[Footnote 152: Here we see the interpretation put by Hippolytus an the

Aristotelian τὰ ὅλα.]

[Footnote 153: θεμελιόω. The whole of this sentence singularly

resembles that in the _Great Announcement_ ascribed to Simon Magus, for

which see II, p. 12 _infra_.]

[Footnote 154: This idea of the Indivisible Point, which recurs in

several Gnostic writings, including those of Simon and Basilides, seems

founded on the mathematical axiom that the line and therefore all solid

bodies spring from the point, which itself has “neither parts nor

magnitude.”]

[Footnote 155: Ἐπινοίᾳ. This also is used by Simon as the equivalent of

Ἔννοια.]

[Footnote 156: Ps. xix. 3.]

[Footnote 157: ἀπρονοήτως, Cr., _sine numine quidquam_; Macmahon,

“without premeditation.”]

[Footnote 158: Performances in the theatres formed part of the

Megalesia or Festival of the Great Mother.]

[Footnote 159: I should be inclined to read τῆς Μεγάλης μυστήρια,

“Mysteries of the Great Mother.”]

[Footnote 160: An allusion to the variant of the Cybele legend which

makes her the emasculator of Attis.]

[Footnote 161: So Conington, who translated the hymns into English

verse, and Schneidewin. Hippolytus, however, evidently gave this

invocation to the Greeks. See p. 132 _supra_.]

[Footnote 162: δ’ ὀφίαν, according to Schneidewin’s restoration (for

which see p. 176 Cr.), seems better sense, if we can suppose that the

Sabazian serpent was so called.]

[Footnote 163: The whole hymn with the next fragment is given as

restored to metrical form where quoted in last note.]

[Footnote 164: That is of the _Galli_, or eunuch-priests of Attis and

Cybele.]

[Footnote 165: Thales only said, so far as we know, that water was the

beginning of all things.]

[Footnote 166: The cornucopia: horn of the goat (not bull) Amalthea

seems to have been intended. I see no likeness between this and the

passage in Deut. xxxiii. 17, to which Macmahon refers it.]

[Footnote 167: Gen. ii. 10.]

[Footnote 168: This and the three following quotations are from Gen.

ii. 10-14 and follow the Septuagint version.]

[Footnote 169: Play upon Euphrates and εὐφραίνει, “rejoices.”]

[Footnote 170: χαρακτηρίζει. “Stamps” would be more correct, but

singularly incongruous with water.]

[Footnote 171: John iv. 10. No substantial difference from A. V.]

[Footnote 172: οὐσίαι, but not in the theological sense.]

[Footnote 173: This simile, repeated often later, has been the chief

support of Salmon and Stähelin’s forgery theory. Yet Clement of

Alexandria (Book VII, c. 2, _Stromateis_) also uses it, and the turning

of swords into ploughshares and spears into pruning-hooks appears in

Micah iv. 3, as well as in Isaiah ii. 4, without arguing a common

origin.]

[Footnote 174: John 1. 9.]

[Footnote 175: Isa. xl. 15.]

[Footnote 176: Play upon χριόμενοι, “anointed,” and χριστιανοί.]

[Footnote 177: 1 Sam. x. 1; xvi. 13, 14.]

[Footnote 178: The hymn which follows is so corrupt that Schneidewin

declared it beyond hope of restoration. Miller shows that the original

metre was anapæstic, the number of feet diminishing regularly from

6 to 4. He likens this to that of the hymns of Synesius and the

_Tragopodagra_ of Lucian.]

[Footnote 179: Reading φάος for χάος.]

[Footnote 180: This seems to correspond with the Ophite description of

Sophia or the third Person of their Triad in Chaos. Cf. Irenæus, I, 28.]

[Footnote 181: The source of this chapter on the Naassenes is so

far undiscoverable. Contrary to his usual practice, Hippolytus here

mentions the name of no heretical author as he does in the following

chapters of this Book. It is probable, therefore, that he may have

taken down his account of “Naassene” doctrines from the lips of some

convert, which would account for the extreme wildness of the quotations

and to the incoherence with which he jumps about from one subject to

another. This would also account for the heresy here described being

far more Christian in tone than the other forms of Ophitism which

follow it in the text, and the quotations from Scripture, especially

the N.T., being more numerous and on the whole more apposite than

in the succeeding chapters. The style, such as it is, is maintained

throughout and its continuity should perhaps forbid us to see in it a

plurality of authors. Little prominence in it is given to the Serpent

which gives its name to the sect, although it is here said that he is

good, and this seems to point to the Naassene being more familiar with

the Western than with the Eastern forms of Cybele-worship.]

[Footnote 182: No mention of this sect is made by Irenæus or

Epiphanius, and Theodoret’s statements concerning it correspond so

closely with those of our text as to make it certain either that

they were drawn from it or that both he and Hippolytus drew from a

common source. Yet Clement of Alexandria knew of the Peratics (see

_Stromateis_ VII, 16), and Origen (_cont. Cels._ VI, 28) speaks of

the Ophites generally as boasting Euphrates as their founder. The

name given to them in our text is said by Clement (_ubi cit._) to

be a place-name, and the better opinion seems to be that it means

“Mede” or one who lives on the further side of the Euphrates. The main

point of their doctrine seems to be the great prominence given in

it to the Serpent, whom they call the Son, and make an intermediate

power between the Father of All and Matter. In this they are perhaps

following the lead of some of the Græco-Oriental worships like that of

Sabazius, one of the many forms of Attis, or that of Dionysos whose

symbol was the serpent. The proof of their doctrines, however, they

sought for not, like the Naassenes, in the mystic rites, but in a kind

of astral theology which looked for religious truths in the grouping

of the stars; and it was in pursuit of this that they identified the

Saviour Serpent with the constellation Draco. Yet they were ostensibly

Christians, being apparently perfectly willing to accept the historical

Christ as their great intermediary. Their attitude to Judaism is

more difficult to grasp because, while they quoted freely from the

Old Testament, they apparently considered its God as an evil, or at

all events, an unnecessarily harsh, power, in which they anticipated

Manes and probably Marcion. Had we more of their writings we should

probably find in them the embodiment of a good deal of early Babylonian

tradition, to which most of these astrological heresies paid great

attention.]

[Footnote 183: πηγή.]

[Footnote 184: τὸ μὲν ἓν μέρος. Cruice thinks these words should be

added here instead of in the description of the “great source” just

above. See Book X, II, p. 481 _infra_.]

[Footnote 185: Probably “Great Father.”]

[Footnote 186: This is entirely contradictory of Hippolytus’ own

statement later of their doctrine that the universe consists of Father,

Son, and Matter. Αὐτογενής, for which αὐτογέννητος is substituted a

page later, is the last epithet to be applied to a _son_. Is it a

mistake for μονογέννητος, “only begotten?” For the three worlds, see

the Naassene author also, p. 121 _supra_.]

[Footnote 187: The cause assigned a little later is the salvation of

the _three_ worlds.]

[Footnote 188: τριδύναμος probably means with powers from all three

worlds. The phrase is frequent in the _Pistis Sophia_.]

[Footnote 189: συγκρίματα, _concretiones_, Cr. and Macmahon. It might

mean “decrees” and is used in the Septuagint version of Daniel for

“interpretations” of dreams.]

[Footnote 190: Coloss. i. 19, and ii. 9.]

[Footnote 191: From the starry influences?]

[Footnote 192: John iii. 17.]

[Footnote 193: 1. Cor. xi. 32.]

[Footnote 194: But see n. 4 on last page and text three sentences

earlier.]

[Footnote 195: It was not the world, but the Zodiac that the

astrologers divided into dodecatemories. See Bouché-Leclercq,

_L’Astrologie Gr._, _passim_.]

[Footnote 196: There must be some mistake here. The planetary world,

according to the astronomy of the time, only began at the Moon.]

[Footnote 197: The words which follow, down to the end of this

paragraph, with the exception of one sentence, are taken, not from the

astrologers, but from the opponent Sextus Empiricus. They correspond

to pp. 339 ff. of the Leipzig edition of Sextus and the restorations

from this are shown by round brackets. The whole passage doubtless once

formed the beginning of Book IV of our text, the opening words of which

they repeat. For the probable cause of this needless repetition see the

Introduction, p. 20 _supra_.]

[Footnote 198: Sextus’ comment, not Hippolytus’.]

[Footnote 199: The personal followers of Pythagoras were called

Pythagorics, those who later gave a general assent to his doctrines

Pythagoreans.]

[Footnote 200: An echo of a tradition which seems widespread in Asia.

In the _Pistis Sophia_ it is said that half the signs of the Zodiac

rebelled against the order to give up “the purity of their light” and

joined the wicked Adamas, while the other half remained faithful under

the rule of Jabraoth. Cf. Rev. xii. 7, and the Babylonian legend of the

assault of the seven evil spirits on the Moon.]

[Footnote 201: “Toparch” = ruler of a place. Proastius, “suburban,” or

a dweller in the environs of a town. It here probably means the ruler

of a part of the heavens near or under the influence of a planet.]

[Footnote 202: The bombastic phrases which follow seem to have been

much corrupted and to have been translated from some language other

than Greek. Νυκτόχροος and ὑδατόχροος are not, I think, met with

elsewhere, and the genders are much confused throughout the whole

quotation, Poseidon being made a female deity and Isis a male one.

The more outlandish names have some likeness to the “Munichuaphor,”

“Chremaor,” etc., of the _Pistis Sophia_. There seems some logical

connection between the name of the powers and those born under them,

the lovers being assigned to Eros, and so on.]

[Footnote 203: Cruice points out that “eyes” are here probably written

for “wells,” the Hebrew for both being the same, and refers us to the

twelve wells of Elim in Exod. xv. 27.]

[Footnote 204: Schneidewin here quotes from Berossos the well-known

passage about the woman Omoroca, Thalatth, or Thalassa, who presided

over the chaos of waters and its monstrous inhabitants. See Cory’s

_Ancient Fragments_, p. 25. The name has been generally taken to cover

that of Tiamat whom Bel-Merodach defeated. See Rogers, _Religion of

Babylonia and Assyria_, p. 107.]

[Footnote 205: All Titans, like Kronos himself.]

[Footnote 206: Macmahon reads here Ino, but this name appears later.]

[Footnote 207: There is some confusion here. The Platonists, following

Philolaos, attributed singular properties to the twelve-angled figure

made out of pentagons and declared it to have been the model after

which the Zodiac was made.]

[Footnote 208: νυκτόχροος. It seems to be a translation of the Latin

_nocticolor_.]

[Footnote 209: So the Codex. Schneidewin and Cruice would read Κρόνος,

but that name has already occurred.]

[Footnote 210: Here again Schneidewin would read ἀστέρος, “star”; but

the next sentence makes it plain that it is the wind which is meant.]

[Footnote 211: Ariel is in one of the later documents of the _Pistis

Sophia_ made one of the torturers in hell.]

[Footnote 212: Probably Saclan or Asaqlan whom the Manichæans made the

Son of the King of Darkness and the husband of the Nebrod or Nebroe

mentioned above.]

[Footnote 213: πρωτοκαμάρον. Macmahon translates it the “star

Protocamarus,” for which I can see no authority. It seems to me to be

an inversion of πρωτομακάρος, “first-best,” very likely to happen in

turning a Semitic language into Greek and back again.]

[Footnote 214: The dogstar, Sothis, or Sirius, was identified with

Isis.]

[Footnote 215: Μύγδων. In a magic spell, Pluto, who has many analogies

with Attis, is saluted as “Huesemigadon,” perhaps “Hye, Cye, Mygdon.”

Has this Mygdon any analogy with _amygdalon_ the almond?]

[Footnote 216: Qy. Mise, the hermaphrodite Dionysos?]

[Footnote 217: Βουμέγας, “great ox”? All the other names which follow

are those of magicians or diviners.]

[Footnote 218: Two of the seven “angels of the presence.” Their

appearance in a list mainly of Greek heroes is inexplicable.]

[Footnote 219: τῆς ἄνω. Perhaps we should insert δυνάμεως, “the Power

on High.”]

[Footnote 220: See _Sibyll. Orac._, III. But the Sibyl says the exact

opposite. Cf. Charles, _Apocrypha and Psuedepigrapha of the O.T._, II,

377.]

[Footnote 221: περᾶσαι. The derivation is too much even for Theodoret,

who says that the name of the sect is taken from “Euphrates the

Peratic” (or Mede).]

[Footnote 222: So modern astrologers make him the “greater malefic.”]

[Footnote 223: A fragment from Heraclitus according to Schleiermacher.]

[Footnote 224: So the _Pistis Sophia_ speaks repeatedly of “the Pleroma

of all Pleromas.”]

[Footnote 225: Many magical books bore the name of Moses. See

_Forerunners_, II, 46, and n.]

[Footnote 226: Is this why one Ophite sect was called the Cainites? The

hostility here shown to the God of the Jews is common to many other

sects such as that of Saturninus, of Marcion and later of Manes. Cf.

_Forerunners_, II, under these names.]

[Footnote 227: Gen. x. 9. Nimrod, who is sometimes identified with the

hero Gilgames, plays a large part in all this Eastern tradition.]

[Footnote 228: John iii. 13, 14.]

[Footnote 229: _Ibid._, i. 1-4.]

[Footnote 230: For this identification of Eve with the Mother of Life

or Great Goddess of Asia, see _Forerunners_, II, 300, and n.]

[Footnote 231: ἄκραν. Cruice and Macmahon both read ἀρχή, “beginning,”

but see ταύτην τὴν ἄκραν later.]

[Footnote 232: All this is, of course, quite different to the meaning

assigned to these stars by the unnamed heretics of Book IV.]

[Footnote 233: If we could be sure that Hippolytus was here summarizing

fairly Ophite doctrines, it would appear that the Ophites rejected the

Platonic theory that matter was essentially evil. What is here said

presents a curious likeness to Stoic doctrines of the universe, as of

man’s being. Hippolytus, however, never quotes a Stoic author and seems

throughout to ignore Stoicism save in Book I.]

[Footnote 234: πρόσωπον. The word used to denote the “character” or

part or a person on the stage.]

[Footnote 235: ἰδέαι. So throughout this passage.]

[Footnote 236: Gen. xxx. 37 ff.]

[Footnote 237: χαρακτῆρες. See n. on p. 143 _supra_.]

[Footnote 238: Not “ring-straked” like Jacob’s sheep.]

[Footnote 239: ὁμοούσιος.]

[Footnote 240: Matt. vii. 11. Note the change of “Your” for “Our.”]

[Footnote 241: John viii. 44.]

[Footnote 242: Here again he dwells upon the supposed evil nature of

the Demiurge.]

[Footnote 243: Or as Macmahon translates, “the substantial from the

Unsubstantial one.”]

[Footnote 244: A lacuna in the text is thus filled by Cruice.]

[Footnote 245: Again this simile is not necessarily by the Peratic

author, but seems to be introduced by Hippolytus. For the supposed

conduct of naphtha in the presence of fire, see Plutarch, _vit Alex._]

[Footnote 246: ἐξεικονισμένον. A different metaphor from the “type.”

We shall meet with this one frequently in the work attributed to Simon

Magus.]

[Footnote 247: The text has ἐκ καμαρίου. Here Schneidewin agrees

that the proper reading is μακαρίου, there being no reason why any

“life-giving substance” should exist in the brain-pan. He thus confirms

the reading in n. on p. 152 _supra_.]

[Footnote 248: This chapter on the Peratæ is evidently drawn from more

sources than one. The author’s first statement of their doctrines,

which occupies pp. 146-149 _supra_, represents probably his first

impression of them and contains at least one glaring contradiction,

duly noted in its place. Then comes a long extract from Sextus

Empiricus which is to all appearance a repetition of the earliest part

of Book IV, only pardonable if it be allowed that the present Book

was delivered in lecture form. There follows a quotation longer and

more sustained than any other in the whole work from a Peratic book

which he says was called _Proastii_, with a bombastic prelude much

resembling the language of Simon Magus’ _Great Announcement_ in Book

VI, followed by a catalogue of starry “influences” which reads much as

if it were taken from some astrological manual. There follows in its

turn a dissertation on the Ophite Serpent showing how this object of

their adoration, identified with the Brazen Serpent of Exodus, was made

to prefigure or typify in the most incongruous manner many personages

in the Old and New Testaments, including Christ Himself. After this he

announces an “epitome” of the Peratic doctrine which turns out to be

perfectly different from anything before said, divides the universe,

which he has previously said the Peratics divided into unbegotten,

self-begotten and begotten, into a new triad of Father, Son (_i. e._

Serpent), and Matter, and gives a fairly consistent statement of the

Peratic scheme of salvation based on this hypothesis. One can only

suppose here that this last is an afterthought added when revising the

book and inspired by some fresh evidence of Peratic beliefs probably

coloured by Stoic or Marcionite doctrine. In those parts of the chapter

which appear to have been taken from genuinely Peratic sources, the

reference to some Western Asiatic tradition concerning cosmogony and

the protoplasts and differing considerably from the narrative of

Genesis, is plainly apparent.]

[Footnote 249: This chapter is the most difficult of the whole book

to account for, with the doubtful exception of the much later one

on the Docetæ. A sect of Sethians is mentioned by Irenæus, who does

not attempt to separate their doctrines from those of the Ophites.

Pseudo-Tertullian in his tractate _Against All Heresies_ also connects

with the Ophites a sect called Sethites or Sethoites, the main dogma he

attributes to them being an attempt to identify Christ with the Seth

of Genesis. Epiphanius follows this last author in this identification

and calls them Sethians, but does not expressly connect them with

the Ophites, makes them an Egyptian sect, and does not attribute to

them serpent-worship. The sectaries of this chapter are called in the

rubric Sithiani, altered to Sēthiani in the Summary of Book X, and

the name is not necessarily connected with that of the Patriarch. In

the Bruce Papyrus, a Power, good but subordinate to the Supreme God,

is mentioned, called “the Sitheus,” which may possibly, by analogy

with the late-Egyptian Si-Osiris and Si-Ammon, be construed “Son of

God.” Of their doctrines little can be made from Hippolytus’ brief but

confused description. Their division of the cosmos into three parts

does not seem to differ much from that of the Peratæ, although they

make a sharper distinction than this last between the world of light

and that of darkness, which has led Salmon (_D.C.B._ s.v., Ophites) to

conjecture for them a Zoroastrian origin. This is unlikely, and more

attention is due to Hippolytus’ own statement that they derived their

doctrines from Musæus, Linus, and Orpheus. In _Forerunners_ it is

sought to show that the Orphic teaching was one of the foundations on

which the fabric of Gnosticism was reared, and the image of the earth

as a matrix was certainly familiar to the Greeks, who made Delphi its

ὀμφαλός or navel. Hence the imagery of the text, offensive as it is

to our ideas, would not have been so to them, and Epiphanius (_Hær._,

XXXVIII, p. 510, Oehl.) knew of several writings, κατὰ τῆς Ὑστέρας, or

the Womb, which he says the sister sect of Cainites called the maker

of heaven and earth. In this case, we need not take the story in the

text about the generation by the bad or good serpent as necessarily

referring to the Incarnation. One of the scenes in the Mysteries of

Attis-Sabazius, and perhaps of those of Eleusis also, seems to have

shown the seduction by Zeus in serpent-form of his virgin daughter

Persephone and the birth therefrom of the Saviour Dionysos who was but

his father re-born. This story of the fecundation of the earth-goddess

by a higher power in serpent shape seems to have been present in all

the religions of Western Asia, and was therefore extremely likely to be

caught hold of by an early form of Gnosticism. In no other respect does

this so-called “Sethian” heresy seem to have anything in common with

Christianity, and it may therefore represent a pre-Christian form of

Ophitism. The serpent in it is, perhaps, neither bad nor good.]

[Footnote 250: τούτοις δοκεῖ, “it seems to them.”]

[Footnote 251: Cruice and Macmahon both translate this “into the same

nature with the spirit.”]

[Footnote 252: This anxiety of the higher powers to redeem from matter

darkness or chaos, the scintilla of their own being which has slipped

into it, is the theme of all Gnosticism from the Ophites to the _Pistis

Sophia_ and the Manichæan writings. See _Forerunners_, II, _passim_.]

[Footnote 253: Or “the substances brought up to the sealer.”]

[Footnote 254: ἰδέαι. And so throughout.]

[Footnote 255: Schneidewin, Cruice, and Macmahon would here and

elsewhere read ὁ φαλλὸς. But see the next sentence about pregnancy.]

[Footnote 256: ἐξετύπωσεν, “struck off.”]

[Footnote 257: πρωτόγονος. The others were “unbegotten” like the

highest world of the Peratæ and Naassenes.]

[Footnote 258: εἴδεσιν.]

[Footnote 259: Is this Ps. xxix. 3, 10 already quoted by the Naassene

author? Cf. p. 133 _supra_.]

[Footnote 260: This idea of a divine son superior to his father is

common to the whole Orphic cosmogony and leads to the dethroning of

Uranus by Kronos, Kronos by Zeus and finally of Zeus by Dionysos. It is

met with again in Basilides (see Book VII _infra_).]

[Footnote 261: A lacuna here which Cruice thus fills.]

[Footnote 262: This has not been previously described. Is the narrative

of the Fall alluded to?]

[Footnote 263: Cruice and Macmahon would translate “any other than

man’s.”]

[Footnote 264: Phil. ii. 7. The only quotation from the N.T. other than

that from Matt. used by the Sethians, if it be not, as I believe it is,

the interpolation of Hippolytus.]

[Footnote 265: ἀπελούσατο. Yet it may refer to baptism which preceded

initiation in nearly all the secret rites of the Pagan gods. Cf.

_Forerunners_, 1, c. 2.]

[Footnote 266: The whole of this paragraph reads like an interpolation,

or rather as something which had got out of its place. The statement

about the physicists is directly at variance with the opening of the

next which attributes the Sethian teaching to the Orphics. The triads

he quotes are all of three “good” powers and therefore would belong

much more appropriately to the system of the Peratæ. The quotation from

Deut. iv. 11, he attributes to several other heresiarchs.]

[Footnote 267: The codex has ὀμφαλός for ὁ φαλλὸς which is

Schneidewin’s emendation. No book attributed to Orpheus called

“Bacchica” has come down to us, but the Rape of Persephone was a

favourite theme with Orphic poets. Cf. Abel’s _Orphica_, pp. 209-219.]

[Footnote 268: This is not improbable; but Hippolytus gives us no

evidence that this is the case, as Plutarch, from whom he quotes,

certainly did not connect the frescoes of Phlium in the Peloponnesus

(not Attica as he says) with the Sethians, nor does the light in their

story _desire_ the water.]

[Footnote 269: This too is a stock quotation which has already done

duty for the Naassene author. Cf. p. 131 _supra_.]

[Footnote 270: So has this with the “Peratic.” Cf. p. 154 _supra_.]

[Footnote 271: κράσις ... μίξις.]

[Footnote 272: καταμεμῖχθαι λεπτῶς.]

[Footnote 273: τέχνη.]

[Footnote 274: Matt. x. 34.]

[Footnote 275: This again seems to be Hippolytus’ own repetition of a

simile which he met with in the Naassene author and which so pleased

him that he made use of it in his account of the Peratic heresy as well

as here. Cf. pp. 144 and 159 _supra_.]

[Footnote 276: ἅλας πηγνύμενον.]

[Footnote 277: Herodotus VI, 20, mentions the City of Ampe, but says

nothing there about the well which is described in c. 119 as at

Ardericca in Cissia.]

[Footnote 278: The title of the book is given in the text as Παράφρασις

Σήθ, which is a well-nigh impossible phrase.]

[Footnote 279: On the whole it may be said that this is the most

suspect of all the chapters in the _Philosophumena_, and that, if ever

Hippolytus was deceived into purchasing forged documents according to

Salmon and Stähelin’s theory, one of them appears here. Much of it

is mere verbiage as when, after having identified Mind or Nous with

the fragrance of the spirit, he again explains that it is a ray of

light sent from the perfect light, or when he explains the difference

between the three different kinds of law. The quotations too are

seldom new, nearly all of them appearing in other chapters and are,

if it were possible, more than usually inapposite, while almost the

only new one is inaccurate. The sentence about the Paraphrase (of)

Seth, if that is the actual title of the book, does not suggest that

Hippolytus is quoting from that work, nor does the phrase, “he says,”

occur with anything like the frequency of its use in _e. g._, the

Naassene chapter. On the whole, then, it seems probable that in this

Hippolytus was not copying or extracting from any written document,

but was writing down, to the best of his recollection the statements

of some convert who professed to be able to reveal its teaching. It is

significant in this respect that when the summary in Book X had to be

made, the summarizer makes no attempt to abbreviate the statement of

the supposed tenets of the Sethians, but merely copies out the part of

the chapter in which they are described, entirely omitting the stories

of the frescoed porch at Phlium and the oil-well at Ampa.]

[Footnote 280: Nothing is known of this Justinus, whose name is not

mentioned by any other patristic writer, and there is no sure means of

fixing his date. Macmahon, relying apparently on the last sentence of

the chapter, would make him a predecessor of Simon Magus, and therefore

contemporary with the Apostles’ first preaching. This is extremely

unlikely, and Salmon on the other hand (_D.C.B._, s.v., “Justinus the

Gnostic”) considers his heresy should be referred to “the latest stage

of Gnosticism” which, if taken literally, would make it long posterior

to Hippolytus. The source of his doctrine is equally obscure; for

although Hippolytus classes him with the Ophites, the serpent in his

system is certainly not good and plays as hostile a part towards man

as the serpent of Genesis, while his supreme Triad of the Good Being,

an intermediate power ignorant of the existence of his superior, and

the Earth, differs in all essential respects from the Ophite Trinity

of the First and Second Man and First Woman. Yet the names of the

world-creating angels and devils here given, bear a singular likeness

to those which Theodore bar Khôni in his _Book of Scholia_ attributes

to the Ophites and also to those mentioned by Origen as appearing on

the Ophite Diagram. On the other hand, there are many likenesses not

only of ideas but of language between the system of Justinus and that

of Marcion, who also taught the existence of a Supreme and Benevolent

God and of a lower one, harsh, but just, who was the unwitting author

of the evil which is in the world. This, indeed, leaves out of the

account the third or female power; but an Armenian account of Marcion’s

doctrines attributes to him belief in a female power also, called

Hyle or Matter and the spouse of the Just God of the Law, with whom

her relations are pretty much as described in the text. Justinus,

however, was not like Marcion a believing Christian; for he makes his

Saviour the son of Joseph and Mary and the mere mouthpiece of the

subaltern angel Baruch, while his account of the Crucifixion differs

materially from that of Marcion. The obscene stories he tells about the

protoplasts also appear in much later Manichæan documents and seem to

be drawn from the Babylonian tradition of which the loves of the angels

in the Book of Enoch are probably also a survival. It is therefore not

improbable that Justinus, the Book of Enoch, the Ophites, and perhaps

Marcion, alike derived their tenets on these points from heathen myths

of the marriage of Heaven and Earth, which may possibly be traced back

to early Babylonian theories of cosmogony. Cf. _Forerunners_, II, cc. 8

and 11, _passim_.]

[Footnote 281: Hippolytus, like the Gnostic writers, seems to know of

an oral as well as a written tradition from the Evangelists.]

[Footnote 282: Matt. x. 5. In the A.V. as here, τὰ ἔθνη, “the nations.”]

[Footnote 283: πρότερον διδάξας or “at first teaches.”]

[Footnote 284: ψυχαγωγίας χάριν. The reader must again be reminded that

while the ψυχή of the Greeks was what we should call “mind,” the πνεῦμα

is spirit, answering more to our word “soul.”]

[Footnote 285: παραμύθιον, a play upon μύθος.]

[Footnote 286: 1 Cor. ii. 9.]

[Footnote 287: Lit., “guarded the secrets of silence.”]

[Footnote 288: Ps. cx. 4.]

[Footnote 289: “The Blessed.”]

[Footnote 290: παραπλάσει, “given it another form.” As a fact,

Justinus’ quotation from Herodotus is singularly accurate, save as

afterwards noted.]

[Footnote 291: Herodotus, IV, 8-10.]

[Footnote 292: An island near Cadiz. The codex has Ἐρυθρᾶς, “the Red

Sea.”]

[Footnote 293: In Herodotus it is mares and a chariot.]

[Footnote 294: μιξοπάρθενος. A neologism.]

[Footnote 295: In Herodotus the prophecy is given by the girl.]

[Footnote 296: To explain the origin of the Scythian nation.]

[Footnote 297: Or perhaps, as above, “the things of the universe.”]

[Footnote 298: Supplied from the summary in Book X. So the _Pistis

Sophia_ has a Power never otherwise described but not benevolent who is

called “the great unseen Forefather,” and seems to rule over material

things.]

[Footnote 299: There is nothing to show that Hippolytus or Justinus

knew this to be a plural.]

[Footnote 300: Seven names are missing from the text. Of the five

given, Michael, Amen and Gabriel are given in the chapter on the

Ophites in Theodore bar Khôni’s _Book of Scholia_ as the first angels

created by God, the name of Baruch being replaced by that of “the

great Yah.” “Esaddæus” is probably El Shaddai, who is said in the same

book to be the angel sent to give the Law to the Jews and to have

treacherously persuaded them to worship himself.]

[Footnote 301: Of these twelve names, Babel is written in bar Khôni

as Babylon and said to be masculo-feminine, Achamoth is the Hebrew

חכמת, Chochmah, Sophia, or Wisdom whom most Gnostics called the Mother

of Life, Naas is the Serpent as is explained in the chapter on the

Naassenes, Bel, Baal or the Chaldæan Bel, for Belias we should probably

read Beliar, the devil of works like the _Ascensio Isaiae_, Kavithan

should probably be Leviathan, Adonaios is the Hebrew Adonai, or the

Lord, while Sael, Karkamenos and Lathen cannot be identified. Pharaoh

and “Samiel,” a homonym of Satan, appear in bar Khôni’s list of angels

who rule one or other of the ten heavens, and Adonaios and Leviathan in

the Ophite Diagram described by Celsus. Cf. _Forerunners_, II, pp. 70

ff.]

[Footnote 302: Gen. ii. 8.]

[Footnote 303: So a Chinese Manichæan treatise lately discovered (see

_Forerunners_, II, p. 352) speaks of demons inhabiting the soul as

“trees.”]

[Footnote 304: ξύλον τοῦ εἰδέναι γνῶσιν κ.τ.λ., “the Tree _of seeing_

Knowledge,” etc.]

[Footnote 305: The context shows that it is the unity, etc., of Elohim

and Edem that is referred to.]

[Footnote 306: Cf. n. on p. 177 _supra_.]

[Footnote 307: Gen. i. 28.]

[Footnote 308: Macmahon, “viceregal”; but the “satrap” shows from which

country the story comes.]

[Footnote 309: Thus the Armenian version of Marcion’s theology (for

which see _Forerunners_, II, p. 217, n. 2) makes the “God of the Law’s”

withdrawal from Hyle or Matter, and his retirement to a higher heaven,

the cause of all man’s woes.]

[Footnote 310: Cf. Ps. cxvii. 19, 20; but the likeness is not exact.]

[Footnote 311: Ps. cx. 1.]

[Footnote 312: Lit., “until she wishes it not.”]

[Footnote 313: “Serpent.” See n. on p. 173 _supra_.]

[Footnote 314: Gen. ii. 16, 17.]

[Footnote 315: That these stories about the protoplasts endured into

Manichæan times, see M. Cumont’s _La Cosmogonie Manichéenne_, Appendix

I.]

[Footnote 316: Here again a power is referred to by its number instead

of its name, as with the Naassene author.]

[Footnote 317: Gal. v. 17.]

[Footnote 318: τὴν πλάσιν τὴν πονηράν, _malam fictionem_, Cr. Yet we

have been told nothing of any deceit by Edem towards her partner.]

[Footnote 319: The Ophite Diagram, and bar Khôni’s authority both

figure the powers hostile to man as taking the shapes of these animals.]

[Footnote 320: So one of the latest documents of the _Pistis Sophia_

calls the planet Aphrodite by a _place_-name, which in that case is

Bubastis.]

[Footnote 321: προφητεία.]

[Footnote 322: If these words are to be taken literally, Justinus

was the only heretic of early date who denied His divinity, and this

would distinguish him finally from Marcion. But the words are not

inconsistent with the Adoptionist view.]

[Footnote 323: These words are Miller’s suggestion.]

[Footnote 324: John xix. 26.]

[Footnote 325: παραθέμενος. So Luke xxiii. 46.]

[Footnote 326: ἐπριοποίησε. The derivation is absurd and the word if

it had any meaning would be something like “made like a saw.” προποιέω

would make the pun at which he seems to have been striving.]

[Footnote 327: This was not the case, the statues of Priapus being

placed in gardens. The whole passage seems to have been interpolated by

some one ignorant of Greek and of Greek customs or mythology.]

[Footnote 328: Isa. i. 2.]

[Footnote 329: τελεῖσθας or “initiated.” In any case a mystical word.]

[Footnote 330: Lit., “washed”; but the context shows that it is baptism

which is in question. It played an important part not only in all these

heretical sects but in heathen “mysteries” like those of Isis and

Mithras.]

[Footnote 331: Hosea i. 2. The A.V. has “_departing_ from the Lord.”

Here we have Edem clearly identified with the Earth goddess which is

the key to the whole of Justinus’ story.]

[Footnote 332: ταῖς ἑξῆς ... τὰς τῶν ἀκολούθων αἱρέσεων. Macmahon,

following Cruice, translates as above. It may well be, however, that

the “heresies which follow” only mean which follow in the book.]

[Footnote 333: There is no reason to doubt Hippolytus’ assertion that

this chapter is compiled from a book called _Baruch_ in which Justinus

set forth his own doctrines. The narrative therein is, unlike that of

the earlier chapters, perfectly coherent and plain, and the author’s

use of the historical present gives it a dramatic form which is lacking

from the _oratio obliqua_ formerly employed. Solecisms like the

omission of the article are also rare, and the very long sentences in

which Hippolytus seems to have delighted do not appear except in those

passages where he is speaking in his own person. Whether from this or

from some other cause, moreover, the transcription of it seems to have

given less difficulty to the scribe Michael than some of the other

chapters, and there is therefore far less need to constantly restore

the text as in the case of the quotations from Sextus Empiricus. On the

whole, therefore, we may assume that, as we have it, it is a genuine

summary of Justinus’ doctrines taken from a work by his own hand.]

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FOOTNOTES

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Transcriber's Notes

The notes in the left and right margins, indicating page numbers in the

original Greek, have been converted to e.g. [Sidenote: p.216] in this

version. Obvious typographical errors and variable spelling were

corrected. The following corrections have been made to the text:

Page Original New

-------------------------------------------

5 leben Leben

12 recemmet récemment

25 δοκείν δοκεῖν

33 ἅ ἃ

45 αὐτῆ αὐτῇ

45 έξατμισθέντα ἐξατμισθέντα

45 πυκνωθὲντα πυκνωθέντα

45 κοὶλῳ κοίλῳ

57 σολλογιστικώτερον συλλογιστικώτερον

62 δασσαντο δάσσαντο

63 Λἰθήρ Αἰθήρ

63 καἰ καὶ

66 δἰ δι’

68 Mathescos Matheseos

69 δορυφορεἶσθαι δορυφορεῖσθαι

69 σομπάσχει συμπάσχει

71 sabacta subacta

72 ν ἐν

73 μερἰζεσθαί μερίζεσθαι

75 οί οἱ

80 Ideés Idées

80 σομφωνίᾳ συμφωνίᾳ

82 guess-work guesswork

83 Scientarum Scientiarum

85 ἀπαρτίσῄ ἀπαρτίσῃ

87 ἀγωνίξωνται ἀγωνίζωνται

92 Kapital Capitel

98 σκολόπενδριον σκολόπενδρον

98 ἀμορρύτων αὐτορρύτων

99 after-thought afterthought

103 windpipe wind-pipe

106 ἀπερίξυγον ἀπερίζυγον

109 ’εν ἐν

110 Manichéisine Manichéisme

111 positon position

113 Ιασίδαο Ἰασίδαο

113 ’ιδέας ἰδέας

120 Stähelein Stähelin

120 ἀφορμας ἀφορμὰς

125 Ibia Ibid

125 Ge Gê

128 theogomy theogony

133 Μαθητἁς Μαθητὰς

143 χαρακτηρίξει χαρακτηρίζει

147 begotten. begotten?

147 ἕν ἓν

152 Dogstar Dog-star

153 Midheaven Mid-heaven

163 ἐξετύπωσευ ἐξετύπωσεν

166 Musaeus Musæus

170 τά τὰ

180 ἑξης ἑξῆς

180 τάς τὰς

180 ἀκουλούθων ἀκολούθων

180 αἱρεσεων αἱρέσεων