The Refutation of All Heresies

The Refutation of All Heresies

continued

Chapter XV.-God's Dealings with the Creature; Basilides' Notion of (1) the Inner Man, (2) the Gospel; His Interpretation of the Life and Sufferings of Our Lord.

1 When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now, and is tormented, and waits for the manifestation of the sons of God, in order that all who are men of the Sonship may ascend from thence. When this takes place, God, he says, will bring upon the whole world enormous ignorance, that all things may continue according to nature, and that nothing may inordinately desire anything of the things that are contrary to nature. But (far from it); for all the souls of this quarter of creation, as many as possess the nature of remaining immortal in this (region) only, continue (in it), aware of nothing superior or better (than their present state). And there will not prevail any rumour or knowledge in regions below, concerning beings whose dwelling is placed above, lest subjacent souls should be wrung with torture from longing after impossibilities. (It would be) just as if a fish were to crave to feed on the mountains along with sheep. (For) a wish of this description would, he says, be their destruction. All things, therefore, that abide in (this) quarter are incorruptible, but corruptible if they are disposed to wander and cross over from the things that are according to nature. In this way the Archon of the Hebdomad will know nothing of superjacent entities.

2 For enormous ignorance will lay hold on this one likewise, in order that sorrow, and grief, and groaning may depart from him; for he will not desire aught of impossible things, nor will he be visited with anguish. In like manner, however, the same ignorance will lay hold also on the Great Archon of the Ogdoad, and similarly on all the creatures that are subject unto him, in order that in no respect anything may desire aught of those things that are contrary to nature, and may not (thus) be overwhelmed with sorrow. And so there will be the restitution of all things which, in conformity with nature, have from the beginning a foundation in the seed of the universe, but will be restored at (their own) proper periods. And that each thing, says (Basilides), has its own particular times, the Saviour is a sufficient (witness ) when He observes, "Mine hour is not yet come. And the Magi (afford similar testimony) when they gaze wistfully upon the (Saviour's) star. For (Jesus) Himself was, he says, mentally preconceived at the time of the generation of the stars, and of the complete return to their starting-point of the seasons in the vast conglomeration (of all germs).

3 This is, according to these (Basilidians), he who has been conceived as the inner spiritual man in what is natural (now this is the Sonship which left there the soul, not (that it might be) mortal, but that it might abide here according to nature, just as the first Sonship left above in its proper locality the Holy Spirit, (that is, the spirit) which is conterminous),-(this, I say, is he who has been conceived as the inner spiritual man, and) has then been arrayed in his own peculiar soul. 4 In order, however, that we may not omit any of the doctrines of this (Basilides), I shall likewise explain whatever statements they put forward respecting a gospel. For gospel with them, as has been elucidated, is of super-mundane entities the knowledge which the Great Archon did not understand. As, then, it was manifested unto him that there are likewise the Holy Spirit-that is, the conterminous (spirit)-and the Sonship, and the Non-Existent God, the cause of all these, he rejoiced at the communications made to him, and was filled with exultation. According to them, this constitutes the gospel. Jesus, however, was born, according to these (heretics), as we have already declared. And when the generation which has been previously explained took place, all the events in our Lord's life occurred, according to them, in the same manner as they have been described in the Gospels. And these things happened, he says, in order that Jesus might become the first-fruits of a distinction of the different orders (of created objects) that had been confused together. For when the world had been divided into an Ogdoad, which is the head of the entire world,-now the great Archon is head of the entire world,-and into a Hebdomad,-which is the head of the Hebdomad, the Demiurge of subjacent entities,-and into this order of creatures (that prevails) amongst us, where exists Formlessness, it was requisite that the various orders of created objects that had been confounded together should be distinguished by a separating process performed by Jesus.

5 (Now this separation) that which was his corporeal part suffered, and this was (the part) of Formlessness and reverted into Formlessness. And that was resuscitated which was his psychical part, and this was (part) of the Hebdomad, and reverted into the Hebdomad. And he revived that (element in his nature) which was the peculiar property of the elevated region where dwells the Great Archon, and (that element) remained beside the Great Archon. And he carried upwards as far as (that which is) above that which was (the peculiar property) of the conterminous spirit, and he remained in the conterminous spirit. And through him there was purified the third Sonship, which had been left for conferring benefits, and receiving them. And (through Jesus) it ascended towards the blessed Sonship, and passed through all these. For the entire purpose of these was the blending together of, as it were, the conglomeration of all germs, and the distinction of the various orders of created objects, and the restoration into their proper component parts of things that had been blended together. Jesus, therefore, became the first-fruits of the distinction of the various orders of created objects, and his Passion took place for not any other reason than the distinction which was thereby brought about in the various orders of created objects that had been confounded together.

6 For in this manner (Basilides) says that the entire Sonship, which had been left in Formlessness for the purpose of conferring benefits and receiving them, was divided into its component elements, according to the manner in which also the distinction of natures had taken place in Jesus. These, then, are the legends which likewise Basilides details after his sojourn in Egypt; and being instructed by the (sages of this country) in so great a system of wisdom, (the heretic) produced fruits of this description.

Chapter XVI.-The System of Saturnilus.

1 But one Saturnilus, who flourished about the same period with Basilides, but spent his time in Antioch, (a city) of Syria, propounded opinions akin to whatever (tenets) Menander (advanced). He asserts that there is one Father, unknown to all-He who had made angels, archangels, principalities, (and) powers; and that by certain angels, seven (in number), the world was made, and all things that are in it. And (Saturnilus affirms) that man was a work of angels. There had appeared above from (the Being of) absolute sway, a brilliant image; and when (the angels) were not able to detain this, on account of its immediately, he says, returning with rapidity upwards, they exhorted one another, saying, "Let us make man in our likeness and image. And when the figure was formed, and was not, he says, able, owing to the impotence of the angels, to lift up itself, but continued writhing as a worm, the Power above, compassionating him on account of his having been born in its own image, sent forth a scintillation of life, which raised man up, and caused him to have vitality. (Saturnilus) asserts that this scintillation of life rapidly returns after death to those things that are of the same order of existence; and that the rest, from which they have been generated, are resolved into those. And the Saviour he supposed to be unbegotten and incorporeal, and devoid of figure. (Saturnilus,) however, (maintained that Jesus) was manifested as man in appearance only.

2 And he says that the God of the Jews is one of the angels, and, on account of the Father's wishing to deprive of sovereignty all the Archons, that Christ came for the overthrow of the God of the Jews, and for the salvation of those that believe upon Him; and that these have in them the scintillation of life. For he asserted that two kinds of men had been formed by the angels,-one wicked, but the other good. And, since demons from time to time assisted wicked (men, Saturnilus affirms) that the Saviour came for the overthrow of worthless men and demons, but for the salvation of good men. And he affirms that marriage and procreation are from Satan. The majority, however, of those who belong to this (heretic's school) abstain from animal food likewise, (and) by this affectation of asceticism (make many their dupes). And (they maintain) that the prophecies have been uttered, partly by the world-making angels, and partly by Satan, who is also the very angel whom they suppose to act in antagonism to the cosmical (angels), and especially to the God of the Jews. These, then, are in truth the tenets of Saturnilus.

Chapter XVII.-Marcion; His Dualism; Derives His System from Empedocles; Sketch of the Doctrine of Empedocles.

1 But Marcion, a native of Pontus, far more frantic than these (heretics), omitting the majority of the tenets of the greater number (of speculators), (and) advancing into a doctrine still more unabashed, supposed (the existence of) two originating causes of the universe, alleging one of them to be a certain good (principle), but the other an evil one. And himself imagining that he was introducing some novel (opinion), founded a school full of folly, and attended by men of a sensual mode of life, inasmuch as he himself was one of lustful propensities. This (heretic) having thought that the multitude would forget that he did not happen to be a disciple of Christ, but of Empedocles, who was far anterior to himself, framed and formed the same opinions,-namely, that there are two causes of the universe, discord and friendship. For what does Empedocles say respecting the plan of the world? Even though we have previously spoken (on this subject), yet even now also, for the purpose, at all events, of comparing the heresy of this plagiarist (with its source), we shall not be silent.

2 This (philosopher) affirms that all the elements out of which the world consists and derives its being, are six: two of them material, (viz.,) earth and water; and two of them instruments by which material objects are arranged and altered, (viz.,) fire and air; and two of them, by means of the instruments, operating upon matter and fashioning it, viz., discord and friendship. (Empedocles) expresses himself somehow thus:- "The four roots of all things hear thou first: Brilliant Jove, and life-giving Juno and Aidoneus, And Nestis, who with tears bedews the mortal font." 3 Jupiter is fire, and life-giving Juno earth, which produces fruits for the support of existence; and Aidoneus air, because although through him we behold all things, yet himself alone we do not see. But Nestis is water, for this is a sole vehicle of (food), and thus becomes a cause of sustenance to all those that are being nourished; (but) this of itself is not able to afford nutriment to those that are being nourished. For if it did possess the power of affording nutriment, animal life, he says, could never be destroyed by famine, inasmuch as water is always superabundant in the world. For this reason he denominates Nestis water, because, (though indirectly) being a cause of nutriment, it is not (of itself) competent to afford nutriment to those things that are being nourished. These, therefore-to delineate them as by way of outline-are the principles that comprise (Empedocles') entire theory of the world: (viz.,) water and earth, out of which (proceed) generated entities; fire and spirit, (which are) instruments and efficient (causes), but discord and friendship, which are (principles) artistically fabricating (the universe). And friendship is a certain peace, and unanimity, and love, whose entire effort is, that there should be one finished and complete world. Discord, however, invariably separates that one (world), and subdivides it, or makes many things out of one. Therefore discord is of the entire creation a cause which he styles "oulomenon," that is, destructive.

4 For it is the concern of this (discord), that throughout every age the creation itself should continue to preserve its existing condition. And ruinous discord has been (thus) a fabricator and an efficient cause of the production of all generated entities; whereas friendship (is the cause) of the eduction, and alteration, and restoration of existing things into one system. And in regard of these (causes), Empedocles asserts that they are two immortal and unbegotten principles, and such as have not as yet received an originating cause of existence. (Empedocles) somewhere or other (expresses himself) in the following manner:- 5 "For if both once it was, and will be; never, I think, Will be the age eternal void of both of these." (But) what are these (two)? Discord and Friendship; for they did not begin to come into being, but pre-existed and always will exist, because, from the fact of their being unbegotten, they are not able to undergo corruption. But fire, (and water,) and earth, and air, are (entities) that perish and revive. For when these generated (bodies), by reason of Discord, cease to exist, Friendship, laying hold on them, brings them forward, and attaches and associates them herself with the universe. (And this takes place) in order that the Universe may continue one, being always ordered by Friendship in a manner one and the same, and with (uninterrupted) uniformity. When, however, Friendship makes unity out of plurality, and associates with unity separated entities, Discord, again, forcibly severs them from unity, and makes them many, that is, fire, water, earth, air, (as well as) the animals and plants produced from these, and whatever portions of the world we observe. And in regard of the form of the world, what sort it is, (as) arranged by Friendship, (Empedocles) expresses himself in the following terms:-

6 "For not from back two arms arise, Not feet, not nimble knees, not genital groin, But a globe it was, and equal to itself it is." An operation of this description Friendship maintains, and makes (one) most beautiful form of the world out of plurality. Discord, however, the cause of the arrangement of each of the parts (of the universe), forcibly severs and makes many things out of that one (form). And this is what Empedocles affirms respecting his own generation:- "Of these I also am from God a wandering exile." That is, (Empedocles) denominates as God the unity and unification of that (one form) in which (the world) existed antecedent to the separation and production (introduced) by Discord among the majority of those things (that subsisted) in accordance with the disposition (effected) by Discord. For Empedocles affirms Discord to be a furious, and perturbed, and unstable Demiurge, (thus) denominating Discord the creator of the world. For this constitutes the condemnation and necessity of souls which Discord forcibly severs from unity, and (which it) fashions and operates upon, (according to Empedocles,) who expresses himself after some such mode as, the following:-

7 "Who perjury piles on sin, While demons gain a life prolonged; " meaning by demons long-lived souls, because they are immortal, and live for lengthened ages:- "For thrice ten thousand years banished from bliss; " denominating as blissful, those that have been collected by Friendship from the majority of entities into the process of unification (arising out) of the intelligible world. He asserts that those are exiles, and that "In lapse of time all sorts of mortal men are born, Changing the irksome ways of life" He asserts the irksome ways to be the alterations and transfigurations of souls into (successive) bodies. This is what he says:- "Changing the irksome ways of life." For souls "change," body after body being altered, and punished by Discord, and not permitted to continue in the one (frame), but that the souls are involved in all descriptions of punishment by Discord being changed from body to body. He says:-

8 "Aethereal force to ocean drives the souls, And ocean spurts them forth on earth's expanse, And earth on beams of blazing sun, who flings (The souls) on aether's depths, and each from each (A spirit) takes, and all with hatred burn." This is the punishment which the Demiurge inflicts, just as some brazier moulding (a piece of) iron, and dipping it successively from fire into water. For fire is the aether whence the Demiurge transfers the souls into the sea; and land is the earth: whence he uses the words, from water into earth, and from earth into air. This is what (Empedocles) says:- "And earth on beams Of blazing sun, who flings (the souls) On aether's depths, and each from each A (spirit) takes, and all with hatred burn." 9 The souls, then, thus detested, and tormented, and punished in this world, are, according to Empedocles, collected by Friendship as being a certain good (power), and (one) that pities the groaning of these, and the disorderly and wicked device of furious Discord. And (likewise Friendship is) eager, and toils to lead forth little by little the souls from the world, and to domesticate them with unity, in order that all things, being conducted by herself, may attain unto unification. Therefore on account of such an arrangement on the part of destructive Discord of this divided world, Empedocles admonishes his disciples to abstain from all sorts of animal food. For he asserts that the bodies of animals are such as feed on the habitations of punished souls. And he teaches those who are hearers of such doctrines (as his), to refrain from intercourse with women. (And he issues this precept) in order that (his disciples) may not co-operate with and assist those works which Discord fabricates, always dissolving and forcibly severing the work of Friendship. Empedocles asserts that this is the greatest law of the management of the universe, expressing himself somehow thus:-

10 "There's something swayed by Fate, the ancient, Endless law of gods, and sealed by potent oaths." He thus calls Fate the alteration from unity into plurality, according to Discord, and from plurality into unity, according to Friendship. And, as I stated, (Empedocles asserts) that there are four perishable gods, (viz.,) fire, water, earth, (and) air. (He maintains,) however, that there are two (gods) which are immortal, unbegotten, (and) continually hostile one to the other, (namely) Discord and Friendship. And (he asserts) that Discord always is guilty of injustice and covetousness, and forcible abduction of the things of Friendship, and of appropriation of them to itself. (He alleges,) however, that Friendship, inasmuch as it is always and invariably a certain good (power), and intent on union, recalls and brings towards (itself), and reduces to unity, the parts of the universe that have been forcibly severed, and tormented, and punished in the creation by the Demiurge. Some such system of philosophy as the foregoing is advanced for us by Empedocles concerning the generation of the world, and its destruction, and its constitution, as one consisting of what is good and bad. And he says that there is likewise a certain third power which is cognised by intellect, and that this can be understood from these, (viz., Discord and Friendship,) expressing himself somehow thus:-

11 "For if, 'neath hearts of oak, these truths you fix, And view them kindly in meditations pure, Each one of these, in lapse of time, will haunt you, And many others, sprung of these, descend. For into every habit these will grow, as Nature prompts; But if for other things you sigh, which, countless, linger Undisguised 'mid men, and blunt the edge of care, As years roll on they'll leave you fleetly, Since they yearn to reach their own beloved race; For know that all possess perception and a share of mind."

Chapter XVIII.-Source of Marcionism; Empedocles Reasserted as the Suggester of the Heresy.

1 When, therefore, Marcion or some one of his hounds barks against the Demiurge, and adduces reasons from a comparison of what is good and bad, we ought to say to them, that neither Paul the apostle nor Mark, he of the maimed finger, announced such (tenets). For none of these (doctrines) has been written in the Gospel according to Mark. But (the real author of the system) is Empedocles, son of Meto, a native of Agrigentum. And (Marcion) despoiled this (philosopher), and imagined that up to the present would pass undetected his transference, under the same expressions, of the arrangement of his entire heresy from Sicily into the evangelical narratives. For bear with me, O Marcion: as you have instituted a comparison of what is good and evil, I also to-day will institute a comparison following up your own tenets, as you suppose them to be. You affirm that the Demiurge of the world is evil-why not hide your countenance in shame, (as thus) teaching to the Church the doctrines of Empedocles? You say that there is a good Deity who destroys the works of the Demiurge: then do not you plainly preach to your pupils, as the good Deity, the Friendship of Empedocles. You forbid marriage, the procreation of children, (and) the abstaining from meats which God has created for participation by the faithful, and those that know the truth. (Thinkest thou, then,) that thou canst escape detection, (while thus) enjoining the purificatory rites of Empedocles?

2 For in point of fact you follow in every respect this (philosopher of paganism), while you instruct your own disciples to refuse meats, in order not to eat any body (that might be) a remnant of a soul which has been punished by the Demiurge. You dissolve marriages that have been cemented by the Deity. And here again you conform to the tenets of Empedocles, in order that for you the work of Friendship may be perpetuated as one (and) indivisible. For, according to Empedocles, matrimony separates unity, and makes (out of it) plurality, as we have proved.

Chapter XIX.-The Heresy of Prepon; Follows Empedocles; Marcion Rejects the Generation of the Saviour.

1 The principal heresy of Marcion, and (the one of his) which is most free from admixture (with other heresies), is that which has its system formed out of the theory concerning the good and bad (God). Now this, it has been manifested by us, belongs to Empedocles. But since at present, in our times, a certain follower of Marcion, (namely) Prepon, an Assyrian, has endeavoured to introduce something more novel, and has given an account of his heresy in a work inscribed to Bardesanes, an Armenian, neither of this will I be silent. In alleging that what is just constitutes a third principle, and that it is placed intermediate between what is good and bad, Prepon of course is not able to avoid (the imputation of inculcating) the opinion of Empedocles. For Empedocles asserts that the world is managed by wicked Discord, and that the other (world) which (is managed) by Friendship, is cognisable by intellect. And (he asserts) that these are the two different principles of good and evil, and that intermediate between these diverse principles is impartial reason, in accordance with which are united the things that have been separated by Discord, (and which,) in accordance with the influence of Friendship, are accommodated to unity. The impartial reason itself, that which is an auxiliary to Friendship, Empedocles denominates "Musa." And he himself likewise entreats her to assist him, and expresses himself somehow thus:-

2 "For if on fleeting mortals, deathless Muse, Thy care it be that thoughts our mind engross, Calliope, again befriend my present prayer, As I disclose a pure account of happy gods." 3 Marcion, adopting these sentiments, rejected altogether the generation of our Saviour. He considered it to be absurd that tinder the (category of a) creature fashioned by destructive Discord should have been the Logos that was an auxiliary to Friendship-that is, the Good Deity. (His doctrine,) however, was that, independent of birth, (the Logos) Himself descended from above in the fifteenth year of the reign of Tiberius Caesar, and that, as being intermediate between the good and bad Deity, He proceeded to give instruction in the synagogues. For if He is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all (admixture of) evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: "Why call ye me good? there is one good," These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that (ancient speculator) into his own system of thought, and (out of Empedocles) constructed his (own) impious heresy. But I consider that this has been sufficiently refuted by us, and that I have not omitted any opinion of those who purloin their opinions from the Greeks, and act despitefully towards the disciples of Christ, as if they had become teachers to them of these (tenets). But since it seems that we have sufficiently explained the doctrines of this (heretic), let us see what Carpocrates says.

Chapter XX.-The Heresy of Carpocrates; Wicked Doctrines Concerning Jesus Christ; Practise Magical Arts; Adopt a Metempsychosis.

1 Carpocrates affirms that the world and the things in it were made by angels, far inferior to the unbegotten Father; and that Jesus was generated of Joseph, and that, having been born similar to (other) men, He was more just than the rest (of the human race). And (Carpocrates asserts) that the soul (of Jesus), inasmuch as it was made vigorous and undefiled, remembered the things seen by it in its converse with the unbegotten God. And (Carpocrates maintains) that on this account there was sent down upon (Jesus) by that (God) a power, in order that through it He might be enabled to escape the world-making (angels). And (he says) that this power, having passed through all, and having obtained liberty in all, again ascended to God (Himself). And (he alleges) that in the same condition with (the soul of Jesus are all the souls) that embrace similar objects of desire with the (power just alluded to). And they assert that the soul of Jesus, (though,) according to law, it was disciplined in Jewish customs, (in reality) despised them. And (he says) that on this account (Jesus) received powers whereby, He rendered null and void the passions incidental to men for their punishment. And (he argues), therefore, that the (soul), which, similarly with that soul of Christ, is able to despise the world-making Archons, receives in like man-her power for the performance of similar acts.

2 Wherefore, also, (according to Carpocrates, there are persons who) have attained unto such a degree of pride as to affirm some of themselves to be equal to Jesus Himself, whereas others among them to be even still more powerful. But (they also contend) that some enjoy an excellence above the disciples of that (Redeemer), for instance Peter and Paul, and the rest of the Apostles, and that these are in no respect inferior to Jesus. And (Carpocrates asserts) that the souls of these have originated from that supernal power, and that consequently they, as equally despising the world-making (angels), have been deemed worthy of the same power, and (of the privilege) to ascend to the same (place). If, however, any one would despise earthly concerns more than did that (Saviour, Carpocrates says) that such a one would be able to become superior to (Jesus, The followers of this heretic) practise their magical arts and incantations, and spells and voluptuous feasts. And (they are in the habit of invoking the aid of) subordinate demons and dream-senders, and (of resorting to) the rest of the tricks (of sorcery), alleging that they possess power for now acquiring sway over the Archons and makers of this world, nay, even over all the works that are in it.

3 (Now these heretics) have themselves been sent forth by Satan, for the purpose of slandering before the Gentiles the divine name of the Church. (And the devil's object is,) that men hearing, now after one fashion and now after another, the doctrines of those (heretics), and thinking that all of us are people of the same stamp, may turn away their ears from the preaching of the truth, or that they also, looking, (without abjuring,) upon all the tenets of those (heretics), may speak hurtfully of us. (The followers of Carpocrates) allege that the souls are transferred from body to body, so far as that they may fill up (the measure of) all their sins. When, however, not one (of these sins) is left, (the Carpocratians affirm that the soul) is then emancipated, and departs unto that God above of the world-making angels, and that in this way all souls will be saved. If, however, some (souls), during the presence of the soul in the body for one life, may by anticipation become involved in the full measure of transgressions, they, (according to these heretics,) no longer undergo metempsychosis. (Souls of this sort,) however, on paying off at once all trespasses, will, (the Carpocratians say,) be emancipated from dwelling any more in a body. Certain, likewise, of these (heretics) brand their own disciples in the back parts of the lobe of the right ear. And they make counterfeit images of Christ, alleging that these were in existence at the time (during which our Lord was on earth, and that they were fashioned) by Pilate.

Chapter XXI.-The System of Cerinthus Concerning Christ.

But a certain Cerinthus, himself being disciplined in the teaching of the Egyptians, asserted that the world was not made by the primal Deity, but by some virtue which was an offshoot from that Power which is above all things, and which (yet) is ignorant of the God that is above all. And he supposed that Jesus was not generated from a virgin, but that he was born son of Joseph and Mary, just in a manner similar with the rest of men, and that (Jesus) was more just and more wise (than all the human race). And (Cerinthus alleges) that, after the baptism (of our Lord), Christ in form of a dove came down upon him, from that absolute sovereignty which is above all things. And then, (according to this heretic,) Jesus proceeded to preach the unknown Father, and in attestation (of his mission) to work miracles. It was, however, (the opinion of Cerinthus,) that ultimately Christ departed from Jesus, and that Jesus suffered and rose again; whereas that Christ, being spiritual, remained beyond the possibility of suffering.

Chapter XXII.-Doctrine of the Ebionaeans.

The Ebionaeans, however, acknowledge that the world was made by Him Who is in reality God, but they propound legends concerning the Christ similarly with Cerinthus and Carpocrates. They live conformably to the customs of the Jews, alleging that they are justified. according to the law, and saying that Jesus was justified by fulfilling the law. And therefore it was, (according to the Ebionaeans,) that (the Saviour) was named (the) Christ of God and Jesus, since not one of the rest (of mankind) had observed completely the law. For if even any other had fulfilled the commandments (contained) in the law, he would have been that Christ. And the (Ebionaeans allege) that they themselves also, when in like manner they fulfil (the law), are able to become Christs; for they assert that our Lord Himself was a man in a like sense with all (the rest of the human family).

Chapter XXIII.-The Heresy of Theodotus.

But there was a certain Theodotus, a native of Byzantium, who introduced a novel heresy. He announces tenets concerning the originating cause of the universe, which are partly in keeping with the doctrines of the true Church, in so far as he acknowledges that all things were created by God. Forcibly appropriating, however, (his notions of) Christ from the school of the Gnostics, and of Cerinthus and Ebion, he alleges that (our Lord) appeared in some such manner as I shall now describe. (According to this, Theodotus maintains) that Jesus was a (mere) man, born of a virgin, according to the counsel of the Father, and that after he had lived promiscuously with all men, and had become pre-eminently religious, he subsequently at his baptism in Jordan received Christ, who came from above and descended (upon him) in form of a dove. And this was the reason, (according to Theodotus,) why (miraculous) powers did not operate within him prior to the manifestation in him of that Spirit which descended, (and) which proclaims him to be the Christ. But (among the followers of Theodotus) some are disposed (to think) that never was this man made God, (even) at the descent of the Spirit; whereas others (maintain that he was made God) after the resurrection from the dead.

Chapter XXIV.-The Melchisedecians; The Nicolaitans.

While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.

Chapter XXV.-The Heresy of Cerdon.

But one Cerdon himself also, taking occasion in like manner from these (heretics) and Simon, affirms that the God preached by Moses and the prophets was not Father of Jesus Christ. For (he contends) that this (Father) had been known, whereas that the Father of Christ was unknown, and that the former was just, but the latter good. And Marcion corroborated the tenet of this (heretic) in the work which he attempted to write, and which he styled Antitheses. And he was in the habit, (in this book,) of uttering whatever slanders suggested themselves to his mind against the Creator of the universe. In a similar manner likewise (acted) Lucian, the disciple of this (heretic).

Chapter XXVI.-The Doctrines of Apelles; Philumene, His Prophetess.

1 But Apelles, sprung from these, thus expresses himself, (saying) that there is a certain good Deity, as also Marcion supposed, and that he who created all things is just. Now he, (according to Apelles,) was the Demiurge of generated entities. And (this heretic also main-rains) that there is a third (Deity), the one who was in the habit of speaking to Moses, and that this (god) was of a fiery nature, and that there was another fourth god, a cause of evils. But these he denominates angels. He utters, however, slanders against law and prophets, by alleging that the things that have been written are (of) human (origin), and are false. And (Apelles) selects from the Gospels or (from the writings of) the Apostle (Paul) whatever pleases himself, But he devotes himself to the discourses of a certain Philumene as to the revelations of a prophetess. He affirms, however, that Christ descended from the power above; that is, from the good (Deity), and that he is the son of that good (Deity). And (he asserts that Jesus) was not born of a virgin, and that when he did appear he was not devoid of flesh. (He maintains,) however, that (Christ) formed his booty by taking portions of it from the substance of the universe: that is, hot and cold, and moist and dry. And (he says that Christ), on receiving in this body cosmical powers, lived for the time he did in (this) world.

2 But (he held that Jesus) was subsequently crucified by the Jews, and expired, and that, being raised Up after three days, he appeared to his disciples. And (the Saviour) showed them, (so Apelles taught,) the prints of the nails and (the wound) in his side, desirous of persuading them that he was in truth no phantom, but was present in the flesh. After, says (Apelles), he had shown them his flesh, (the Saviour) restored it to earth, from which substance it was (derived. And this he did because) he coveted nothing that belonged to another. (Though indeed Jesus) might use for the time being (what belonged to another), he yet in due course rendered to each (of the elements) what peculiarly belonged to them. And so it was, that after he had once more loosed the chains of his body, he gave back heat to what is hot, cold to what is cold, moisture to what is moist, (and) dryness to what is dry. And in this condition (our Lord) departed to the good Father, leaving the seed of life in the world for those who through his disciples should believe in him.

3 It appears to us that these (tenets) have been sufficiently explained. Since, however, we have determined to leave unrefuted not one of those opinions that have been advanced by any (of the heretics), let us see what (system) also has been invented by the Docetae.

Introduction

Contents.

The following are the contents of the eighth book of the Refutation of all Heresies:- What are the opinions of the Docetae, and that they have formed the doctrines which they assert from natural philosophy. How Monoïmus trifles, devoting his attention to poets, and geometricians, and arithmeticians. How (the system of) Tatian has arisen from the opinions of Valentinus and Marcion, and how this heretic (from this source) has formed his own doctrines. Hermogenes, however, availed himself of the tenets of Socrates, not those of Christ. How those err who contend for keeping Easter on the fourteenth day. What the error is of the Phrygians, who suppose that Montanus, and Priscilla, and Maximilla, are prophets. What the conceit is of the Encratites, and that their opinions have been formed not from the Holy Scriptures, but from themselves, and the Gymnosophists among the Indians.

Chapter I.-Heresies Hitherto Refuted; Opinions of the Docetae.

1 Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye, and announce that they see when in reality labouring under blindness, it seems to us expedient in no wise to be silent concerning the tenets of these. Our object is, that by the refutation accomplished by us, the (heretics), being of themselves ashamed, may be brought to know how the Saviour has advised (men) first to take away the beam, then to behold clearly the mote that is in thy brother's eye. Having therefore adequately and sufficiently explained the doctrines of the majority (of the heretics) in the seven books before this, we shall not now be silent as regards the (heterodox) opinions that follow (from these). We shall by this means exhibit the abundance of the grace of the Holy Spirit; and we shall refute those (who suppose) that they have acquired stedfastness of doctrine, when it is only in appearance. Now these have styled themselves Docetae, and propound the following opinions:-

2 (The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit-the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly-of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit-the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe.

3 And Moses has not been silent on this point, when he says, that there are three words of God, "darkness, gloom, tempest, and added no more. For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, by little and little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten. When, therefore, the Aeons had become equal in number and in perfection, they were, as (the Docetae) are of opinion, constituted thirty Aeons in all, while each of them attains full perfection in a decade. And the three are mutually distinct, and hold one (degree of) honour relatively to one another, differing in position merely, because one of them is first, and the other second, and the other of these third. Position, however, afforded them diversity of power. For he who has obtained a position nearest to the primal Deity-who is, as it were, a seed-possessed a more productive power than the rest, inasmuch as he himself who is the immeasurable one, measured himself tenfold in bulk. He, however, who in position is second to the primal Deity, has, inasmuch as he is the incomprehensible one, comprehended himself sixfold.

4 But he who is now third in position is conveyed to an infinite distance, in consequence of the dilatation of his brethren. (And when this third Aeon) had thrice realized himself in thought, he encircled himself with, as it were, some eternal chain of union.

Chapter II.-Docetic Notion of the Incarnation; Their Doctrines of Aeons; Their Account of Creation; Their Notion of a Fiery God.

1 And these (heretics) suppose that this is what is spoken by the Saviour: "A sower went forth to sow; and that which fell on the fair and good ground produced, some a hundred-fold, and some sixty-fold, and some thirty-fold. And for this reason, the (Docetic) says, (that the Saviour) has spoken the words, "He that hath ears to hear, let him hear," because these (truths)are not altogether rumours. All these Aeons, both the three and all those infinite (Aeons which proceed) from these indefinitely, are hermaphrodite Aeons. All these, then, after they had been increased and magnified, and had sprung from that one primary seed, (were actuated by a spirit) of concord and union, and they all coalesced into one Aeon. And in this manner they begot of a single virgin, Mary, a joint offspring, who is a Mediator, (that is,) the Saviour of all who are in the (covenant of) mediation. (And this Saviour is,) in every respect, coequal in power with the seed of the fig-tree, with the exception that he was generated. Whereas that primary seed, from whence the fig-tree sprung, is unbegotten. When, therefore, those three Aeons were adorned with all virtue and with all sanctity, so these teachers suppose, as well as that only begotten child-for he alone was begotten by those infinite Aeons from three immediately concerned in his birth, for three immeasurable Aeons being unanimous procreated him;-(after, I say, the Aeons and only Son were thus adorned,) the entire nature, which is cognised by intellect, was fashioned free from deficiency.

2 Now, all those intelligible and eternal (entities) constituted light. Light, however, was not devoid of form, nor inoperative, nor in want, as it were, of the assistance of any (other power). But (light) proportionately with the multitude of those infinite (Aeons) indefinitely (generated) in conformity with the exemplar of the fig-tree, possesses in itself infinite species of various animals indigenous to that quarter of creation, and it shone down upon the underlying chaos. And when this (chaos) was simultaneously illuminated, and had form imparted to it by those diversified species from above, it derived (thereby) solidity, and acquired all those supernal species from the third Aeon, who had made himself threefold. 3 This third Aeon, however, beholding all his own distinctive attributes laid hold on collectively by the underlying darkness (which was) beneath, and not being ignorant of the power of darkness, and at the same time of the security and profusion of light, did not allow his brilliant attributes (which he derived) from above for any length of time to be snatched away by the darkness beneath. But (he acted in quite a contrary manner), for he subjected (darkness) to the Aeons. After, then, he had formed the firmament over the nether world, "he both divided the darkness from the light, and called the light which was above the firmament day, and the darkness he called night. When all the infinite species, then, as I have said, of the third Aeon were intercepted in this the lowest darkness, the figure also of the Aeon himself, such as he has been described, was impressed (upon them) along with the rest (of his attributes). (Now this figure is) a life-giving fire, which is generated from light, from whence the Great Archon originated. And respecting this (Archon) Moses observes: "In the beginning God created the heavens and the earth. Moses mentions this fiery God as having spoken from the bush, (batos,) that is, from the darkish air. For the whole of the atmosphere that underlies the darkness is (batos, i.e.,) a medium for the transmission of light.

4 Now Moses has employed, says (the Docetic), the expression batos, because all the species of light pass down from above by means of their having the atmosphere as a medium (batos) of transmission. And in no less degree is capable of being recognised the Word of Jehovah addressed to us from the bush (batos, i.e., an atmospheric medium); for voice, as significant (in language) of a meaning, is a reverberation of air, and without this (atmosphere) human speech is incapable of being recognised. And not only the Word (of Jehovah addressed) to us from the bush (batos), that is, the air, legislates and is a fellow-citizen with (us); but (it does more than this), for both odours and colours manifest to us, through the medium of air, their own (peculiar) qualities.

Chapter III.-Christ Undoes the Work of the Demiurge; Docetic Account of the Baptism and Death of Jesus; Why He Lived for Thirty Years on Earth.

1 This fiery deity, then, after he became fire from light, proceeded to create the world in the manner which Moses describes. He himself, however, as devoid of subsistence, employs the darkness as (his) substance, and perpetually insults those eternal attributes of light which, (being) from above, had been laid hold on by (the darkness) beneath. Up to the time, therefore, of the appearance of the Saviour, there prevailed, by reason of the Deity of fiery light, (that is,) the Demiurge, a certain extensive delusion of souls. For the species are styled souls, because they are refrigerations from the (Aeons) above, and continue in darkness. But when (the souls) are altered from bodies to bodies, they remain under the guardianship of the Demiurge. And that these things are so, says (the Docetic), it is possible also to perceive from Job, when he uses the following words: "And I am a wanderer, changing both place after place, and house after house. And (we may learn, according to the Docetae, the same) from the expressions of the Saviour, "And if ye will receive it, this is Elias that was for to come. He that hath ears to hear, let him hear. But by the instrumentality of the Saviour this transference of souls from body to body was made to cease, and faith is preached for remission of sins. After some such manner, that only begotten Son, when He gazes upon the forms of the supernal Aeons, which were transferred from above into darkish bodies, coming down, wished to descend and deliver them.

2 When (the Son), however, became aware that the Aeons, those (that subsist) collectively, are unable to behold the Pleroma of all the Aeons, but that in a state of consternation they fear lest they may undergo corruption as being themselves perishable, and that they are overwhelmed by the magnitude and splendour of power;-(when the Son, I say, perceived this,) He contracted Himself-as it were a very great flash in a very small body, nay, rather as a ray of vision condensed beneath the eyelids, and (in this condition) He advances forth as far as heaven and the effulgent stars. And in this quarter of creation He again collects himself beneath the lids of vision according as He wishes it. Now the light of vision accomplishes the same effect; for though it is everywhere, and (renders visible) all things, it is yet imperceptible to us. We, however, merely see lids of vision, while corners (of the eye), a tissue which is broad, tortuous, (and) exceedingly fibrous, a membrane of the cornea; and underneath this, the pupil, which is shaped as a berry, is net-like and round. (And we observe) whatever other membranes there are that belong to the light of the eye, and enveloped in which it lies concealed.

3 Thus, says (the Docetic), the only-begotten (and) eternal Child from above arrayed Himself in a form to correspond with each individual Aeon of the three Aeons; and while he was within the triacontad of Aeons, He entered into this world just as we have described Him, unnoticed, unknown, obscure, and disbelieved. In order, therefore, say the Docetae, that He may be clad in the darkness that is prevalent in more distant quarters of creation-(now by darkness he means) flesh-an angel journeyed with Him from above, and announced the glad tidings to Mary, says (the Docetic), as it has been written. And the (child) from her was born, as it has been written. And He who came from above put on that which was born; and so did He all things, as it has been written (of Him) in the Gospels. He washed in Jordan, and when He was baptized He received a figure and a seal in the water of (another spiritual booty beside) the body born of the Virgin. (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree.

4 (In this way the soul) would triumph by means of this (body) over principalities and powers, and would not be found naked, but would, instead of that flesh, assume the (other) body, which had been represented in the water when he was being baptized. This is, says (the Docetic), what the Saviour affirms: "Except a man be born of water and spirit, be will not enter into the kingdom of heaven, because that which is born of the flesh is flesh. From the thirty Aeons, therefore, (the Son) assumed thirty forms. And for this reason that eternal One existed for thirty years on the earth, because each Aeon was in a peculiar manner manifested during (his own) year. And the souls are all those forms that have been laid hold on by each of the thirty Aeons; and each of these is so constituted as to discern Jesus, who is of a nature (similar to their own). (And it was the nature of this Jesus) which that only-begotten and eternal One assumed from everlasting places. These (places), however, are diverse. Consequently, a proportionate number of heresies, with the utmost emulation, seek Jesus. Now all these heresies have their own peculiar Jesus; but he is seen differently according as the place is different towards which, he says, each soul is borne and hastens. (Now each soul) supposes that (the Jesus seen from its particular place) is alone that (Jesus) who is its own peculiar kinsman and fellow-citizen.

5 And on first beholding (this Jesus, that soul) recognises Him as its own peculiar brother, but the rest as bastards. Those, then, that derive their nature from the places below, are not able to see the forms of the Saviour which are above them. Those, however, he says, who are from above, from the intermediate decade and the most excellent ogdoad-whence, say (the Docetae), we are-have themselves known not in part, but entirely, Jesus the Saviour. And those, who are from above, are alone perfect, but all the rest are only partially so.

Chapter IV.-Docetic Doctrine Derived from the Greek Sophists.

These (statements), therefore, I consider sufficient to properly-constituted minds for the purpose of attaining unto a knowledge of the complicated and unstable heresy of the Docetae. (But) those who have propounded attempted arguments about inaccessible and incomprehensible Matter, have styled themselves Docetae. Now, we consider that some of these are acting foolishly, we will not say in appearance, but in reality. At all events, we have proved that a beam from such matter is carried in the eye, if by any means they may be enabled to perceive it. If, however, they do not (discern it, our object is) that they should not make others blind. But the fact is, that the sophists of the Greeks in ancient times have previously devised, in many particulars, the doctrines of these (Docetae), as it is possible for my readers (who take the trouble) to ascertain. These, then, are the opinions propounded by the Docetae. As to what likewise, however, are the tenets of Monoïmus, we shall not be silent.

Chapter V.-MonoÏmus; Man the Universe, According to MonoÏmus; His System of the Monad.

1 Monoïmus the Arabian was far removed from the glory of the high-sounding poet. (For Monoïmus) supposes that there is some such man as the poet (calls) Oceanus, expressing himself somehow thus:- "Oceans, source of gods and source of men." 2 Changing these (sentiments) into other words, Monoïmus says that man is the universe. Now the universe is the originating cause of all things, unbegotten, incorruptible, (and) eternal. And (he says) that the son of (the) man previously spoken of is begotten, and subject to passion, (and) that he is generated independently of time. (as well as) undesignedly, (and) without being predestinated. For such, he says, is the power of that man. And he being thus constituted in power, (Monoïmus alleges) that the son was born quicker than thought and volition. And this, he says, is what has been spoken in the Scriptures, "He was, and was generated." And the meaning of this is: Man was, and his son was generated; just as one may say, Fire was, and, independently of time, and undesignedly, and without being predestinated, light was generated simultaneously with the existence of the fire. And this man constitutes a single monad, which is uncompounded and indivisible, (and yet at the same time) compounded (and) divisible. (And this monad is) in all respects friendly (and) in all respects peaceful, in all respects quarrelsome (and) in all respects contentious with itself, dissimilar (and) similar. (This monad is likewise,) as it were, a certain musical harmony, which comprises all things in itself, as many as one may express and may omit when not considering; and it manifests all things, and generates all things. This (is) Mother, this (is) Father-two immortal names. As an illustration, however, consider, he says, as a greatest image of the perfect man, the one jot-that one tittle. And this one tittle is an uncompounded, simple, and pure monad, which derives its composition from nothing at all. (And yet this tittle is likewise) compounded, multiform, branching into many sections, and consisting of many parts. That one indivisible tittle is, he says, one tittle of the (letter) iota, with many faces, and innumerable eyes, and countless names, and this (tittle) is an image of that perfect invisible man.

Chapter VI.-MonoÏmus' "Iota; "His Notion of the "Son of Man."

The monad, (that is,) the one tittle, is therefore, he says, also a decade. For by the actual power of this one tittle, are produced duad, and triad, and tetrad, and pentad, and hexad, and heptad, and ogdoad, and ennead, up to ten. For these numbers, he says, are capable of many divisions, and they reside in that simple and uncompounded single tittle of the iota. And this is what has been declared: "It pleased (God) that all fulness should dwell in the Son of man bodily." For such compositions of numbers out of the simple and uncompounded one tittle of the iota become, he says, corporeal realities. The Son of man, therefore, he says, has been generated from the perfect man, whom no one knew; every creature who is ignorant of the Son, however, forms an idea of Him as the offspring of a woman. And certain very obscure rays of this Son which approach this world, check and control alteration (and) generation. And the beauty of that Son of man is up to the present incomprehensible to all men, as many as are deceived in reference to the offspring of the woman. Therefore nothing, he says, of the things that are in our quarter of creation has been produced by that man, nor will aught (of these) ever be (generated from him). All things, however, have been produced, not from the entirety, but from some part of that Son of man. For he says the Son of man is a jot in one tittle, which proceeds from above, is full, and completely replenishes all (rays flowing down from above). And it comprises in itself whatever things the man also possesses (who is) the Father of the Son of man.

Chapter VII.-MonoÏmus on the Sabbath; Allegorizes the Rod of Moses; Notion Concerning the Decalogue.

1 The world, then, as Moses says, was made in six days, that is, by six powers, which (are inherent) in the one tittle of the iota. (But) the seventh (day, which is) a rest and Sabbath, has been produced from the Hebdomad, which is over earth, and water, and fire, and air. And from these (elements) the world has been formed by the one tittle. For cubes, and octahedrons, and pyramids, and all figures similar to these, out of which consist fire, air, water, (and) earth, have arisen from numbers which are comprehended in that simple tittle of the iota. And this (tittle) constitutes a perfect son of a perfect man. When, therefore, he says, Moses mentions that the rod was changeably brandished for the (introduction of the) plagues throughout Egypt -now these plagues, he says, are allegorically expressed symbols of the creation -he did not (as a symbol) for more plagues than ten shape the rod. Now this (rod) constitutes one tittle of the iota, and is (both) twofold (and) various. This succession of ten plagues is, he says, the mundane creation. For all things, by being stricken, bring forth and bear fruit, just like vines. Man, he says, bursts forth, and is forcibly separated from man by being severed by a certain stroke. (And this takes place) in order that (man) may be generated, and may declare the law which Moses ordained, who received (it) from God.

2 Conformably with that one tittle, the law constitutes the series of the ten commandments which expresses allegorically the divine mysteries of (those) precepts. For, he says, all knowledge of the universe is contained in what relates to the succession of the ten plagues and the series of the ten commandments. And no one is acquainted with this (knowledge) who is (of the number) of those that are deceived concerning the offspring of the woman. If, however, you say that the Pentateuch constitutes the entire law, it is from the Pentad which is comprehended in the one tittle. But the entire is for those who have not been altogether perfected in understanding a mystery, a new and not antiquated feast, legal, (and) everlasting, a passover of the Lord God kept unto our generations, by those who are able to discern (this mystery), at the commencement of the fourteenth day, which is the beginning of a decade from which, he says, they reckon. For the monad, as far as fourteen, is the summary of that one (tittle) of the perfect number. For one, two, three, four, become ten; and this is the one tittle. But from fourteen until one-and-twenty, he asserts that there is an Hebdomad which inheres in the one tittle of the world, and constitutes an unleavened creature in all these. For in what respect, he says, would the one tittle require any substance such as leaven (derived) from without for the Lord's Passover, the eternal feast, which is given for generation upon generation?

3 For the entire world and all causes of creation constitute a passover, (i.e.,) a feast of the Lord. For God rejoices in the conversion of the creation, and this is accomplished by ten strokes of the one tittle. And this (tittle) is Moses' rod, which was given by God into the hand of Moses. And with this (rod Moses) smites the Egyptians, for the purpose of altering bodies,-as, for instance, water into blood; and the rest of (material) things similarly with these,-(as, for example,) the locusts, which is a symbol of grass. And by this he means the alteration of the elements into flesh; "for all flesh," he says, "is grass. These men, nevertheless receive even the entire law after some such manner; adopting very probably, as I think, the opinions of those of the Greeks who affirm that there are Substance, and Quality, and Quantity, and Relation, and Place, and Time, and Position, and Action, and Possession, and Passion.

Chapter VIII.-MonoÏmus Explains His Opinions in a Letter to Theophrastus; Where to Find God; His System Derived from Pythagoras.

Monoïmus himself, accordingly, in his letter to Theophrastus, expressly makes the following statement: "Omitting to seek after God, and creation, and things similar to these, seek for Him from (out of) thyself, and learn who it is that absolutely appropriates (unto Himself) all things in thee, and says, `My God (is) my mind, my understanding, my soul, my body.' And learn from whence are sorrow, and joy, and love, and hatred, and involuntary wakefulness, and involuntary drowsiness, and involuntary anger, and involuntary affection; and if," he says, "you accurately investigate these (points), you will discover (God) Himself, unity and plurality, in thyself, according to that tittle, and that He finds the outlet (for Deity) to be from thyself." Those (heretics), then, (have made) these (statements). But we are under no necessity of comparing such (doctrines) with what have previously been subjects of meditation on the part of the Greeks, inasmuch as the assertions advanced by these (heretics) evidently derive their origin from geometrical and arithmetical art. The disciples, however, of Pythagoras, expounded this (art) after a more excellent method, as our readers may ascertain by consulting those passages (of our work) in which we have previously furnished expositions of the entire wisdom of the Greeks. But since the heresy of Monoïmus has been sufficiently refuted, let us see what are the fictitious doctrines which the rest also (of these heretics) devise, in their desire to set up for themselves an empty name.

Chapter IX.-Tatian.

Tatian, however, although being himself a disciple of Justinus the Martyr, did not entertain similar opinions with his master. But he attempted (to establish) certain novel (tenets), and affirmed that there existed certain invisible Aeons. And he framed a legendary account (of them), similarly to those (spoken of) by Valentinus. And similarly with Marcion, he asserts that marriage is destruction. But he alleges that Adam is not saved on account of his having been the author of disobedience. And so far for the doctrines of Tatian.

Chapter X.-Hermogenes; Adopts the Socratic Philosophy; His Notion Concerning the Birth and Body of Our Lord.

1 But a certain Hermogenes, himself also imagining that he propounded some novel opinion, said that God made all things out of coeval and ungenerated matter. For that it was impossible that God could make generated things out of things that are not. And that God is always Lord, and always Creator, and matter always a subservient (substance), and that which is assuming phases of being-not, however, the whole of it. For when it was being continually moved in a rude and disorderly manner, He reduced (matter) into order by the following expedient. As He gazed (upon matter) in a seething condition, like (the contents of) a pot when a fire is burning underneath, He effected a partial separation. And taking one portion from the whole, He subdued it, but another He allowed to be whirled in a disorderly manner. And he asserts that what was (thus) subdued is the world, but that another portion remains wild, and is denominated chaotic matter. He asserts that this constitutes the substance of all things, as if introducing a novel tenet for his disciples. He does not, however, reflect that this happens to be the Socratic discourse, which (indeed) is worked out more elaborately by Plato than by Hermogenes. He acknowledges, however, that Christ is the Son of the God who created all things; and along with (this admission), he confesses that he was born of a virgin and of (the) Spirit, according to the voice of the Gospels.

2 And (Hermogenes maintains that Christ), after His passion, was raised up in a body, and that He appeared to His disciples, and that as He went up into heaven He left His body in the sun, but that He Himself proceeded on to the Father. Now (Hermogenes) resorts to testimony, thinking to support himself by what is spoken, (viz. what the Psalmist David says: "In the sun he hath placed his tabernacle, and himself (is) as a bridegroom coming forth from his nuptial chamber, (and) he will rejoice as a giant to run his course. These, then, are the opinions which also Hermogenes attempted to establish.

Chapter XI.-The Quartodecimans.

And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this (fact), that the legal enactment was made for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: "For I testify to every man that is circumcised, that he is a debtor to keep the whole law." In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.

Chapter XII.-The Montanists; Priscilla and Maximilla Their Prophetesses; Some of Them Noetians.

1 But there are others who themselves are even more heretical in nature (than the foregoing). and are Phrygians by birth. These have been rendered victims of error from being previously captivated by (two) wretched women, called a certain Priscilla and Maximilla, whom they supposed (to be) prophetesses. And they assert that into these the Paraclete Spirit had departed; and antecedently to them, they in like manner consider Montanus as a prophet. And being in possession of an infinite number of their books, (the Phrygians) are overrun with delusion; and they do not judge whatever statements are made by them, according to (the criterion of) reason; nor do they give heed unto those who are competent to decide; but they are heedlessly swept onwards, by the reliance which they place on these (impostors). And they allege that they have learned something more through these, than from law, and prophets, and the Gospels. But they magnify these wretched women above the Apostles and every gift of Grace, so that some of them presume to assert that there is in them a something superior to Christ. These acknowledge God to be the Father of the universe, and Creator of all things, similarly with the Church, and (receive) as many things as the Gospel testifies concerning Christ. They introduce, however, the novelties of fasts, and feasts, and meals of parched food, and repasts of radishes, alleging that they have been instructed by women.

2 And some of these assent to the heresy of the Noetians, and affirm that the Father himself is the Son, and that this (one) came under generation, and suffering, and death. Concerning these I shall again offer an explanation, after a more minute manner; for the heresy of these has been an occasion of evils to many. We therefore are of opinion, that the statements made concerning these (heretics) are sufficient when we shall have briefly proved to all that the majority of their books are silly, and their attempts (at reasoning) weak, and worthy of no consideration. But it is not necessary for those who possess a sound mind to pay attention (either to their volumes or their arguments).

Chapter XIII.-The Doctrines of the Encratites.

1 Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner with the Church. In respect, however, of their mode of life, they pass their days inflated with pride. They suppose, that by meats they magnify themselves, while abstaining from animal food, (and) being water-drinkers, and forbidding to marry, and devoting themselves during the remainder of life to habits of asceticism. But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: "The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer. This voice, then, of the blessed Paul, is sufficient for the refutation of those who live in this manner, and plume themselves on being just; (and) for the purpose of proving that also, this (tenet of the Encratites) constitutes a heresy.

2 But even though there have been denominated certain other heresies-I mean those of the Cainites, Ophites, or Noachites, and of others of this description-I have not deemed it requisite to explain the things said or done by these, test on this account they may consider themselves somebody, or deserving of consideration. Since, however, the statements concerning these appear to be sufficient, let us pass on to the cause of evils to all, (viz.,) the heresy of the Noetians. Now, after we have laid bare the root of this (heresy), and stigmatized openly the venom, as it were, lurking within it, let us seek to deter from an error of this description those who have been impelled into it by a violent spirit, as it were by a swollen torrent.

Introduction

Contents.

The following are the contents of the ninth book of the Refutation of all Heresies:- What the blasphemous folly is of Noetus, and that he devoted himself to the tenets of Heraclitus the Obscure, not to those of Christ. And how Callistus, intermingling the heresy of Cleomenes, the disciple of Noetus, with that of Theodotus, constructed another more novel heresy, and what sort the life of this (heretic) was. What was the recent arrival (at Rome) of the strange spirit Elchasai, and that there served as a concealment of his peculiar errors his apparent adhesion to the law, when in point of fact he devotes himself to the tenets of the Gnostics, or even of the astrologists, and to the arts of sorcery. What the customs of the Jews are, and how many diversities of opinion there are (amongst them).

Chapter I.-An Account of Contemporaneous Heresy.

A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.

Chapter II.-Source of the Heresy of Noetus; Cleomenes His Disciple; Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus; Noetianism Opposed at Rome by Hippolytus.

There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church -an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.

Chapter III.-Noetianism an Offshoot from the Heraclitic Philosophy.

But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus "the Obscure," and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the "Obscure" philosopher, but they imagine them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this (heretic), who imagine themselves to be disciples of Christ, when in reality they are not so, but of "the Obscure."

Chapter IV.-An Account of the System of Heraclitus.

1 Heraclitus then says that the universe is one, divisible and indivisible; generated and ungenerated; mortal and immortal; reason, eternity; Father, Son, and justice, God. "For those who hearken not to me, but the doctrine, it is wise that they acknowledge all things to be one," says Heraclitus; and because all do not know or confess this, he utters a reproof somewhat in the following terms: "People do not understand how what is diverse (nevertheless) coincides with itself, just like the inverse harmony of a bow and lyre. But that Reason always exists, inasmuch as it constitutes the universe, and as it pervades all things, he affirms in this manner. "But in regard of this Reason, which always exists, men are continually devoid of understanding, both before they have heard of it and in first gearing of it. For though all things take place according to this Reason, they seem like persons devoid of any experience regarding it. Still they attempt both words and works of such a description as I am giving an account of, by making a division according to nature, and declaring how things are. And that a Son is the universe and throughout endless ages an eternal king of all things, he thus asserts: "A sporting child, playing at his dice, is eternity; the kingdom is that of a child. And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: "Contrariety is a progenitor of all things, and king of all;

2 and it exhibited some as gods, but others as men, and made some slaves, whereas others free. And (he likewise affirms) that there is" a harmony, as in a bow and lyre. That obscure harmony (is better), though unknown and invisible to men, he asserts in these words: "An obscure harmony is preferable to an obvious one. He commends and admires before what is known, that which is unknown and invisible in regard of its power. And that harmony visible to men, and not incapable of being discovered, is better, he asserts in these words: "Whatever things are objects of vision, hearing, and intelligence, these I pre-eminently honour," he says; that is, he prefers things visible to those that are invisible. From such expressions of his it is easy to understand the spirit of his philosophy. "Men," he says, "are deceived in reference to the knowledge of manifest things similarly with Homer, who was wiser than all the Greeks. For even children killing vermin deceived him, when they said, `What we have seen and seized, these we leave behind; whereas what we neither have seen nor seized, these we carry away.'"

Chapter V.-Heraclitus' Estimate of Hesiod; Paradoxes of Heraclitus; His Eschatology; The Heresy of Noetus of Heraclitean Origin; Noetus' View of the Birth and Passion of Our Lord.

1 In this manner Heraclitus assigns to the visible an equality of position and honour with the invisible, as if what was visible and what was invisible were confessedly some one thing. For he says, "An obscure harmony is preferable to an obvious one; "and, "Whatsoever things are objects of vision, hearing, and intelligence," that is, of the (corporeal) organs,-"these," he says, "I pre-eminently honour," not (on this occasion, though previously), having pre-eminently honoured invisible things. Therefore neither darkness, nor light, nor evil, nor good, Heraclitus affirms, is different, but one and the same thing. At all events, he censures Hesiod because he knew not day and night. For day, he says, and night are one, expressing himself somehow thus: "The teacher, however, of a vast amount of information is Hesiod, and people suppose this poet to be possessed of an exceedingly large store of knowledge, and yet he did not know (the nature of) day and night, for they are one. As regards both what is good and what is bad, (they are, according to Heraclitus, likewise) one. "Physicians, undoubtedly," says Heraclitus, "when they make incisions and cauterize, though in every respect they wickedly torture the sick, complain that they do not receive fitting remuneration from their patients, notwithstanding that they perform these salutary operations upon diseases. And both straight and twisted are, he says, the same. "The way is straight and curved of the carders of wool;

2 " and the circular movement of an instrument in the fuller's shop called "a screw" is straight and curved, for it revolves up and circularly at the same time. "One and the same," he says, "are, therefore, straight and curved. And upward and downward, he says, are one and the same. "The way up and the way down are the same. And he says that what is filthy and what is pure are one and the same, and what is drinkable and unfit for drink are one and the same. "Sea," he says, "is water very pure and very foul, drinkable to fishes no doubt, and salutary for them, but not fit to be used as drink by men, and (for them) pernicious. And, confessedly, he asserts that what is immortal is mortal, and that what is mortal is immortal, in the following expressions: "Immortals are mortal, and mortals are immortal, that is, when the one derive life from death, and the other death from life. And he affirms also that there is a resurrection of this palpable flesh in which we have been born; and he knows God to be the cause of this resurrection, expressing himself in this manner: "Those that are here will God enable to arise and become guardians of quick and dead. And he likewise affirms that a judgment of the world and all things in it takes place by fire, expressing himself thus: "Now, thunder pilots all things," that is, directs them, meaning by the thunder everlasting fire.

3 But he also asserts that this fire is endued with intelligence, and a cause of the management of the Universe, and he denominates it craving and satiety. Now craving is, according to him, the arrangement of the world, whereas satiety its destruction. "For," says he, "the fire, coming upon the earth, will judge and seize all things." 4 But in this chapter Heraclitus simultaneously explains the entire peculiarity of his mode of thinking, but at the same time the (characteristic quality) of the heresy of Noetus. And I have briefly demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For this philosopher asserts that the primal world is itself the Demiurge and creator of itself in the following passage: "God is day, night; winter, summer; war, peace; surfeit, famine." All things are contraries-this appears his meaning-"but an alteration takes place, just as if incense were mixed with other sorts of incense, but denominated according to the pleasurable sensation produced by each sort. Now it is evident to all that the silly successors of Noetus, and the champions of his heresy, even though they have not been hearers of the discourses of Heraclitus, nevertheless, at any rate when they adopt the opinions of Noetus, undisguisedly acknowledge these (Heraclitean) tenets. For they advance statements after this manner-that one and the same God is the Creator and Father of all things; and that when it pleased Him, He nevertheless appeared, (though invisible,) to just men of old. For when He is not seen He is invisible; and He is incomprehensible when He does not wish to be comprehended, but comprehensible when he is comprehended. Wherefore it is that, according to the same account, He is invincible and vincible, unbegotten and begotten, immortal and mortal. How shall not persons holding this description of opinions be proved to be disciples of Heraclitus? Did not (Heraclitus) the Obscure anticipate Noetus in framing a system of philosophy, according to identical modes of expression?

5 Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: "When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another's." For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times. But that He is one who has appeared (amongst us), both having submitted to generation from a virgin, and as a man having held converse among men. And, on account of the birth that had taken place, He confessed Himself to those beholding Him a Son, no doubt; yet He made no secret to those who could comprehend Him of His being a Father. That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulchre, and wounded with a spear, and perforated with nails.Cleomenes asserts, in common with his hand of followers, that this person is God and Father of the universe, and thus introduces among many an obscurity (of thought) such as we find in the philosophy of Heraclitus.