Section 44 (Page 211)
CERINTHUS.
„ , UB. I. uL JVem. /fa. oh. i. xxv.
I MASS I.
MASS.
I. xxvi.
Qualis est doctrina Cerinthi.
Hi; Ph Tii. 33. avros Alyvirriav iraiSeia. acrnrjOeis, eXeyev ov% virb tov irpooTOv [siqjpl.
OeoiTj yeyovevai tov Koo-fiov, uAX' virb Swdfieooi Tivbi Ke-^copia-fievrji, ^suppl. Kai aTre^ovcTTji'^ Ttjs virep to. oXa e^ovo-las, Ka\ dyvoovcrtji tov virep irdvra Qeov.
Tov Se 'ltjaovv vireBero fir] ck irapBevov yeyevtjaBai, yeyovevai Se avrbv e£ 'Ia><rri<p Kai Ma^o/ay oiov v!bv,~^ 6/j.olcos Toif Xoiirois airamv avBpanrots, Ka\ Siicaio- [l.
Tepov yeyovevai [Int.
/cat tppovi/n.wrepov'^ Kai o-ocpwrepov.
Kat /U€Ta to fidirrio-fia KareXBelv «y avrbv tov [/. a7roJ t^j virep to. oXa avBevrlai, tov Xpio~rbv ev eiSei irepiorepdr Kai tot€ Ktjpv^ai tov yvoo<rrbv
ayvwaTov'j irarepa, Kai ^l.
CAP. XXI.
Et Cerinthus autem quidam in Asia ./Egypto], non [I. a primo Deo factum esse mundum docuit, sed virtute quadam valde separata, et distante ab ea principalitate quae est super universa, et ignorante eum qui est super omnia Deum.
Jesum a autem subjecit, non ex virgino natum, [impossibile enim hoc ei
visum est], fuisse autem eum Joseph et Marios filium, similiter ut reliqui omnes homines, et plus potuisse justitia, et prudentia, et sapientia 3ab omnibus.
Et post baptismum descendisse in eum, ab ea principalitate qua? est super omnia, Christum figura columbse; et tunc annunciasse incognitum Patrem, et virtutes For the opinions of Cerinthus, see may be viewed safely as a marginal
the Prolegomena; this heretic plainly gloss.
Neither has Theodohet anything departed from the common type of similar.
Docetic Gnosticism in one very imThe Hebrew comparative
often ia portant particular, which was, that ho copied in the LXX. by the adjective allowed the human body of our Lord to and dird, and through the Greek it have been raised again from the dead. descends to ecclesiastical Latin.
Vetera Theodobet combines the two statements ab in comparationibu* usi sunt, veluti that he was trained in Egypt, and that Vidgatus Interpret Luc. xviii.
14.
Justihe taught in Asia.
Ovtos iv AtyvirTip ficatus ab Ulo, pro magis quam ille. irXtiarov Starpltpas yjibvov, Kai tAs <pi\oGbabe.
The reader, however, will no- <r6<povsTraiSevfteh iwurTrifjias, vartpov els tice that these words correspond with nothing in the Greek.
Mass. has hoTrie 'Afflar &<plKero, k.t.\. H. F. 11.
These words are not indicated minibus, but Gr. from the Ar.
MS. in the text of Hippolytus, and they omnibus.
* 14—2
EBIONITARUM
gr'i'xxv'
Swafien eirtT€\e<rat, irpbs Se tw reXet, airoa-Ttjvai tov UjPJg^ MASS. I.
"V ~ I >T \ \ >T n> * vii. 33. xxvii.
ILpttTTOV airo tov Irjcrou, /cat tov lqo-ovv ireirovoevai /ecu ' eyqyepOcu, tov Se Xpt&Tov cWaOiJ Siafxefievt/Kevai iraTpiKov ^l, mev/JMTiKOVj virap-^ovra.
Kecj). Kp.
Quce est Ebionitarum doctrina.
'EBIQNAIOI
e'e 6/ioXoyoviri tov Koo-fiov virb tov ovtws iwd.34. irept tov XptcrTov Ofiolws tw Kyplvda) Kai K-apvoKpaTet /j.vdeuovo~i.
Se Oeov yeyovevar 3Ta perfecisse; in fine autem revolasse iterum Christum de Jesu, et
Cliristum autem impassibilem perseverasse, exsistentem spiritalem.
Jesum passu m esse, et resurrexisse :
CAP. XXII.
Qui autem dicuntur Ebionsei, consentiunt quidem mundum a Deo factum: ea autem quae sunt erga Dominum, 3non simiMilleb'b text has Xpurroi, pal
5o7-osavSpunrov ffWLo~T$v ipi\dvpov\6uevos. a pable error.
Dr Scott and Bunsen also in the LibeUus adv. omnes c. Noet.
3; Hcer. in the works of Tebtoll.
Achave both of them remarked this, but 9: fail to compare the Latin translation.
The readings vlov for olov, and ayvworov for yviMjbv, are similarly indicated. cedit his Theodotus hareticus Byzantius; qui posteaquam Christum, pro nomine apprehensus, negavit, in Christum blasesus was the son of Namely, that phemare non destitit; doctrinam enim
J Joseph and Mary.
Theodotus a.d. 196, introduxit, qua Christum hominem tanwas the first who ventured to assert of tummodo dieeret, Denm autem ilium negaret; ex Spiritu quidem SanctoiuUum Christ that he was mere man.
Before, was either denied that Christ, e. the Divine Nature, came in the flesh, being ex virgine, scd hominem solitarium, atque it i. nudum, nullo alio pros cofleris [prcecelmade man of the Blessed Virgin lentem c. Kouth] nisi sola justiticc aucor that Jesus was any thing else than mere ; e. He was the first to discard toritate. i. man, and born of human parents, e. the notion, that the Ebionite and every g.
Tebtullian saye, Eos maxime Antiother heretic maintained, namely, that christos vocat, qui Christum negarent in whereas Jesus was mere mortal man, the ^Eon Christ descended upon him at came venisse, et qui non putarent Jesum esse Filium Dei.
Mud Marcion, /toe Baptism, investing him with miraculous for more than 160 years, there Ebum vindicavit.
Prcescr.
33.
Hence powers ; Timotheub Pbksbyteb says correctly, fore, the divinity of Christ was not im Coteler. m. p. 389 pugned by heresy.
ToOroe roe Qebhorbv : non may have had its origin, by <paaiv rijs tov EautocraT4uis aipiatwi * assimilation, from the preceding word; ipXTfbv Kal iraripa yeviaBat, irpwrov certainly must be cancelled on the elvbvra rov XpiaTo** tpi\6v tLvdpwiroy.
And Hippoltti's:
Sx rpbirov elver 6e4it authority of the Hippolytan text.
JUDAISMUS.
liter ut Cerinthus et Carpocrates opinantur.
'Solo autem eo "B-,I XJtliGR. I. xxvi.
MASS. I. quod est secundum 2Matthaeum Evangelio utuntur, et apostolum Paulum recusant, apostatam eum legis dicentes.
Quae g. 103. autem sunt prophetica, curiosius exponere nituntur; et circumciduntur ac perseverant in his consuetudinibus, quae sunt secun xxvi. 2. dum legem, et Judaico charactere vitse, uti et 3 Hierosolymam adorent, quasi domus sit Dei. spoils the sense ; for in the first sentence it is shewn that the Ebionites disagreed with Cerinthus and Carpocrates as re stolical age, who received instruction from S. John, adds his testimony to the same fact: ilarOatot p.b> obv "E/Spafi* SiaXiicrip t4 \byia aweyp&ipaTo.
Eoseb.
H. E. in. end.
S. Jerom speaks posi gards the creation ; in the second, that they agreed with them as regards the birth of our Lord.
In the Libellus this tively of possessing a copy of it in Hebrew, Catal. in Mat. and in Pelag.
III. I, which he could not possibly con is clearly stated as the difference between Ebionite and Corinthian error:
Hujus
successor Ebion fuit, Cerintho non in found with any false Gospel of the He brews.
Moreover, Eusebius, v.
10, omni parte consentient, quod a Deo dicat mundum, non ah angelis factum ; c.
48.
Hippolytcs agrees in the same state records the fact that Pantsenus found a copy of it in India, early in the second century, whither it had been carried by ment, ISuioitcvdioi be Toy fxkv xbopMv S.
Bartholomew.
External evidence xnrb rod 6vros Oeou yeyovivai \eyovjt, therefore is strong, that S.
Matthew wrote a Gospel in Hebrew ; but internal t6v SI "Kpcfrrbv bfioiws Kijptrdtp.
Zuai Si irdvra Kara vbfxov Mwutrp, ovriii tpaoKOVret SiKawvtrBai.
Ph.%. 12, cf. Tebt. n. 1.
Gbabe refers to Cotelebius, Const. Ap.
VI. 6, and adds, Quid vero si consimiliter pro non similiter legatur? evidence is quite as strong that our present Gospel according to 8. Matthew was originally composed in Greek, and the citations are from the LXX. version, which vary at times materially from the 1 Ootoi Si tov fiev 'AttootoAoi; Taaas ras iiri(TT6\b.i apvnrtas ijyovirro etvai Setv, Hebrew standard.
Perhaps, therefore, having composed a shorter account of aTrooT&Tnv anoKakovvTet avrbv tov vbfiov evayyeXlqi Si fubftf Tip Ka6'
'Efipalovs our Lord's ministry for the Hebrews, S. Matthew afterwards wrote the first \eyopJixp -xpiliiievoi.
Euseb. in.
27. a A comparison of these words of Iren.*;us, with the passage just cited oecumenical Gospel for the Church of every age.
An ancient copy of this Gospel, supposed to have been written from EnSEBius, leads to the inference that the Gospel nab"
'E/3paioi/s and that of S. Matthew are identical.
Irenes by S. Barnabas, was discovered in the island of Cyprus in the fifth century, also says, III.
1, that S. Matthew wrote in Hebrew, and since he conversed with, resting upon the breast of the Apostle, and transferred to Constantinople, but it was in Greek.
Fleuby, xxx.
19.
3 It seems, p. 46, that Jerusalem was and often listened to the instruction of Polycarp, it is very probable that S.
John himself was the original authority for the statement.
Indeed, it is difficult one of the Valentinian appellatives of Sophia ; Hifpolytus says the same, and at one while the Ogdoad is called to conceive that Iren^us should have by this name, ij\6a> els ttjp dybodba, expressed himself in such precise terms, if he were not certain of that which he i/Tij iarl, (pnaai, 'lepoveaX^p. iwovpirios. placed upon record.
It is also remark VI.
32 ; at another the outer Sophia, avrn yip iarw 'IepouffaXrjp. ij ififw Xotpla, able that Papias, a writer of the Apo
NICOLAITiE.
LIB. I. xxiii.
GB. I. xxvil.
CAP. XXIII.
MASS. I. xxvi. 3.
Qucb sunt Nicolaitarum opera.
'Nicolait.e autem magistrum quidem habent Nicolaum, unum ex vn. qui primi ad diaconium ab apostolis ordinati sunt : qui indiscrete vivunt.
Plenissime autem per Johannis Apocalypsin manifestantur qui sint, nullam differentiam esse docentes in mcechando, et idolothyton edere.
Quapropter dixit et de iis sermo:
Sed hoc habes quod odisti opera Nicolaitarum, Rev. U. 6. quw et ego odi.
K.e(p. kS1.
Qucb est Cerdonis sententia.
11.
KEPAQN Si Tis airo twv irepi tov Ziifiwva Hi P Eus. H. E. iv. cHpopfiai Xaficov, 3/cai eTrtSti/nrjo-as iv rrj 'Pu>/xtj eV< 'Yylv
CAP. XXIV.
Et Cerdon autem quidam ab iis, qui sunt erga Simonem, occasionem accipiens cum venisset Romam sub Hygino, qui IIoMrJs Si of he says S.
IREN.EUS Kal b vufMptos avrijs 6 Kowwvbs Koivbs) tov irXvpwp.aTos Kaptrbs.
VI.
34.
Barnabas charges the Jews with an (I.
; avrwv ffvaTdceuis KaKwv atnos yeyfrrjrai Nts6Xao?, eU twv eTrra eh StaKovlav inrb twv airoaTb\wv Karao-TaBds, is airoaras idolatrous veneration for their earthly Jerusalem Errantes [Judai sc.] muerl tt}s KaT evdtlav SiSaffKaMas, iblSaaKer : rum in ipsum Deum cjfectorcm eorum a$ia(poptav filov tc Kal yvwo-ews, ov toiv fxaBvras evvfipLfavras to dyiov Tlvevua spem habuerunt, sed in adem, quasi domus Dei esset.
Barn.
Ep.
5<d T7)s 'Ajro/caXityews 'Iwdvvns Jj\eyxe 16.
Hippolytus further says of the Ebionite sect:
*E8e<Tiv'Iov5aiKoTs fuxrt, /card vdfiov § iropvcvovTas Kal etbw\60vra icrdlovras.
Philos. vii.
36.
Tertullian classes as one the Nicolaitan and Cainite sects (patTKOvres SiKaiovaOai, Kal rbv 'incovv :
Sunt et nunc alii Nicoluita, Caiana \4yovres debiKaiwaffai irorfo-airra rbv lueresis dicitur.
Pncscr.
33. vbfiov Stb Kal Xpurrbv aUrrbv tov Oeov It heing an object of the author wvofidaOai, Kal rbv] 'Xnaovv, (wel p.rj-
[I.
Belt avr&v [sc. twv &\\wv] ertXeje rbv to declare the succession of the first yap Kal (repos ris ireirot-f/Kei rd iv vbp.w vpoo-TeTaypha, bishops of the principal Bees, the date vbpov el of Cerdon's arrival at Rome marked &v avrbs $v is b Xpiarbs.
AivaaSat 5e Kal eavrovs bfiotws by the incumbency of Hyginus, who is also recorded as the ninth bishop of vot,-haavra%, xPiaTovi yevio-ffac Kal yap Rome.
Compare III. iv.
Hippolytus Kal avrbv ApLotut ttvOpwirov etvac Traffi \{yovaiv.
Philos. VII.
34. having no such end in view omits the Hippolytus gives the same ac S. Cyprian follows the words
sentence ; count, but still not the ipsiseima verba of Iren.£1"8, in this place, and in the
CERDON.
polo's, evarov KKtjpov rtjs eiriarKOiriKrjs SiaSo^tji dnrb rwv airoo'ToKwv J£Bj ^"jj Xl'm3h "
»*'!
£ * « '
MASS. I. m. e^oiro?, eo«oa£e toc i/tto tow vo/xov koi irpotptjrwv KeKtjpvy- *xvii. 1. fxevov Oeov, ixt) eivai Tlarepa rov Kvpiov tjixwv 'I^irov Xpiarov.
1T6v fiev yap yvoopl'^eaOai ^Hiri*. eyvwcrQai^, rov Se ayvwra £llirp. ayvwarov~^ eivaikoi rov fiev SUaiov, rov Se dyaOov virap^eiv. nonum locum episcopatus per successionem ab apostolis habuit, docuit eum qui a lege et prophetis annuntiatus sit Deus, non esse Patrem Domini nostri Christi Jesu.
Huno enim cognosci, ilium autem ignorari : et alterum quidem justum, alterum autem bonum esse.
the numeral H might, from any slight commencement of the next section: defect or injury, be mistaken for 9.
Passeratiub, whether from MS. author Cujus [Marcionis] magister C'erdon sub Hygino tunc Episcopo, qui in urbe nouns fuit, Romam venit ; quern Marcion secuity or from conjecture, non constat, tut, additis ad crimen aurpnentis, impunoted octavum in the margin of this passage.
But if Epiphanius may be dentius cceleris et abruptius in Deum followed, there can be no doubt that the two Apostles rank as the first in the Patrem creatorem blasphemare inttituit.
Ep.
74, ad Pompeium.
But there is succession of the Roman church; he some difficulty about the numerical posi tion of Hyginus, whether it is eiyldh, says, tv'Vibpri yap yeybvaai irpGiToi Hias Irenjsus himself says, III. IV. and rpos Kal HavXos ol air6trro\oi aitrol Kal again with an enumeration of his seven iiri&Koiroi' and afterwards, -fjSvvaTO ?rt predecessors III. HI., or ninth, as the translator in this place, and Eusebius, lrtpibvTwv tCiu awoffrbXwv, <prjpl 8i rwv irepl H4rpov Kal HavXov, iiriaKbirov^ and Cyprian have recorded.
EpiphadWovs Ka0l<rTacr$ai, Sid to roits dirooTb- \ovs ttoWolkis iirl T&s (fXXay TrarplSas N1U8 places him ninth, by repeating the ttjv Topdav <rrA\e<r0at, Sid to KTjpvyua name of Evaristus as the eighth, xxvii.
6 ; or tenth, if the Apostles head the list. tov X/motoO, ptii SuvaaBai Si t^v t&v 'Pupaluv t6\iv dvev eirurKbirov etrar CoxELEBica, ft Ap. vn.
56, imagines that the inconsistency is only apparent, it b /ih yap HavXos Kal M tV 'I<nravlav dtpiKveirai, lifrpos Si troXKdKii being equally the custom to place as the Hbvroy re xal }ii0wtai> iireoKtyaTO.
Har. xxvii.
6. head of the episcopal succession of any particular Church, that Apostle by whom it was founded, or to commence the 1 HlPPOLYT. : tovtov pAv yap eyvSffBai, tov Si rod XpurTov irartpa ttvai account with the bishop to whom it was first committed in charge.
Either this HywaTov, Kal rbv piv ilvai SUaiov, rbv Si dyaSbv.
Marcion made the same distinction of two Divine Principles, is the true solution of the difficulty, or nonum marks a corrupt reading, dating higher than the translation, and that the one good, the other the Deus scevior, saying however, rbv Xpicrrbv vlbv thai must almost have existed in the original copy.
And this is by no means un rov dya$ov.
HlPPOLYT.
Philos. x.
19.
See note 1, p. 216. likely, from the great ease with which
MARCION Liai.xiT.i.
OR.I. xxix.
Ke<£. ice.
MASS. I. xxvii. 2.
Qucb sunt quce Marcion docuerit. i.
AIAAESAMENOS Si
tjv^rjcre to SiSacTKaXelov, aTrt]pv6pta(rfj.evu>s ^Xacrfprj/mcev.
CAP. XXV.
1Succedens autem ei Marcion Ponticus, adampliavit doctrio. 104. nam, impudorate blasphemans 2eum qui a lege et prophetis annunciatus est Deus, malorum factorem, et bellorum concupiscentem, et inconstantem quoque sententia, et contrarium sibi ipsum dicens.
Jesutn autem ab eo Patre, qui est super mundi fabricatorem Deurn, 3venientem in Judaeam temporibus Pontii Pilati prassidis, qui fuit procurator Tiberii Ctesaris, 4 in hominis forma manifest a-
1 Hippolytus has, Tovtov Si [Cerdonis sc.] rb Sbypu iKpdrwe HapKlay, rrfj re dvmrapa&4aeLS iirtxeipfoas, Kal sage : ol airb tu>v alpealwv ovk dpecKOp.cvoi rtp dyadbv fj o7\'<uop elvai Oebv Svvaoda.1, rbv diroStSbma a/iaprlas irari6aa airQ fbo^ev els rbv twv dirdvrwv ptov eU koXttov reKvuiv avrQv, Xeyovaiv, 6ti b tov vbpou Qebs ovk iari SIkulos, Sijpuovpybv Svo~4>np.ijaas, VII.
37.
Cerdon ovk iarlv dya&bs diroSiSovs ra dpapr-qwas 6 To&rov SiSdo~Ka\os, x. 19. a Originally the system of Marcion involved three co-ordinate eternal prin p.ara ruv traripwv iwl tovs vlotis' dXXd rls io-Tir {Ketvov /iei'fw Qebs. in Exod. ciples, Kal airrol bplfowiv etvat rpeis ris tov -jravrbs dpxds, ' kyadbv, Affeatov, xx.
3 The false gospel of Marcion, written as he professed, by the Lord "t\-f)V but a fourth was afterwards added, viz. Evil, which was then sepa himself, began with the words <r (rei rated from the notion of severity in TrevreKaibeKdry rrfi vryepovlas Tifieplov volved in rb blxaiov.
Iremus is speak ing of the earlier Marcionite theory, "Kalaapos,
Qebs Karrjkdev els Kairepvaoip., k.t.\.
Luke Hi.
1 and iv.
31.
This passage of Iren.£U8, however, as well as the Dialogue de recta fide as indicated also by Hippolytos, oi
7Tdvra [lege wdvres], Tbv p.iv dyaBbv oiiSiv &Wws [lege 5Xus] ireirotnKfrat, cribed to Origen, indicate the addi tional wordB Tjyetioveiovros Tlovriov ITiXdrbv be SUatov, ol pep rbv irovrjpbv, ol Si pjbvov SUatov dvoftdfovtri, ireiroaiKivat Si ra vdvra <p<ko~Komui (k rrjs vttotov ttjs 'lovSalas, see p. 217, n. 3.
The genealogy of our Lord was omitted, as containing the pedigree of the Blessed Virgin, and showing that Christ was Keinivtjt vXvs' neirotiiKhox yap oi KaXws, dXX' dXbyus.
Phil. x.
19.
Hence Tkbtullian affirms boldly, Deus si non as truly man, as that Adam was God's son by creation of the flesh.
The reader unus est, non est, saying like Hip polytus, Marcionem disparts dcos conmay compare Tertull. adv. Marc. IV. stituere, alterum Judicem, forum, belli7, 8,v. 6 ; de carne Christi, 1, 2; Epipham.
Hot. TUT.; Orig. Comm. in Joh. T. IV. potenttm ; allerum, mitcm placidum, et tantummodo bonum atquc optimum, c.
Marc.
5 ; cf. lv. i. and III. xliii.
Origen expresses perhaps the Valentinian reasoning in the following pas p.
165, de la Rue; Theodoret, IT. F.
H; Ihidor.
Telus.
Hp.
371; Pseudo Orig. Dial. p. 823, cf. 869.
* Compare p.
102, note 5.
PONTICUS.
turn his qui in Judasa erant, dissolventem prophetaa, et legem, et g1^' "^omnia opera ejus Dei qui mundum fecit, quern et Cosmocratorem
"x^l"».' dicit.
Et super hsec, id quod est secundum 1 Lucam evangeHum 2 circumcidens, et omnia quse sunt de generatione Domini conscripta auferens, et de doctrina sermonum Domini multa auferens, "in quibus manifestissime conditorem hujus universitatis Tertullian, c. Marc. iv.
25, where, by hominis forma.
Marcion taught that a Marcionite correction, the text, Luke the human nature of Christ was of the x. 21, is quoted as " / thank thee, 0. . .
Lord of heaven . . . ," the words Father Virgin, not by a natural birth, but that he passed into the world us Sia auXijvos,
. . . and earth being suppressed, that it and was of a heavenly, not of an earthy might not appear that our Lord ad substance ; the Apollinarian error partly dressed either the Father, as Lord of symbolised with Marcion's theory.
So Athanasius says in his treatise de Tncani. c. Apollin.
I., rl yip trcpov Trap' earth and Demiurge, or the Lord of
Heaven, as Ruler and Governor of the earth.
Marcion affirmed that Christ b/xas ftprjKe MapKluv ; ovxl oipavoipavis rd aufia iv bfxoiucci avOpuwlvy Kal ovk was of a middle character; on which point the words of HiprOLYTOS may iXndeta; §12, and again, II. 3, Ma/wfox Si Kal MamxaTos, Oebv iTriSnfifyravTa iv suffice: xapk yeviaeus (ret revreKaiUapdivcp Kal a9iyus Tpoe\w\v06ra teal btK&Tip tt}s ijyeuovlas Tifieplov KaUrapos KaT(\ri\v8iTa airbv &vu0ev, pjaov tvra aveiriSiKrus exovra Koa/uvfyrai <j>iaei dvBpunrlv-Q . . . iW ISlav <rdpna (TriSeSelxSai kukov Kal iya$ov, StSdtrKew iv to?s awayuyais. EJ yap /icffbrris iavTov Kaff'
6ixoi waif, lis ■fidi\r)<rev l£ fieatr.] iarw, [I. ovpavov 6<p0€io-av, Kal els ovpavobs xw/"5" aaaav, Kal Sebnrra Skip/ otiaav.
CrPRiANin like manner:
Numquid hanc air-fpWaKTat, <pT]o~l,Trdays Tijs toO murofl iarai, us \iyei, Stj/utpiaeus.
Ka/cos 5' b ovpybs Kal to&tov tA wonfipLara.
Aii Trinitatem Marcion tenet ?
Numquid 'Jrpovs, <f>ijo~lv, TOVTO dyivvip-os KarrfKOcv b eumdem asserii, quern, et nos Patrem wdans airnWayfiivos Kaxlas. 'Air^XXaKTai
5^, iprierl, Kal rijs tov &ya0ov tva $ Creatorcm?
Numquid eumdem novit Filium Christum, de Maria Virginc na- [I. tptiaews, tva fieo-lT."], (JSs p.€abrvs $ tum, qui Sermo caro factus sit, . . . qui XlaOXos, Kal us airrbs bpio\oyeT, Tl ue \iyere iyaBbv iprjo-tv b Ph. VII. 31. Apelles, resurrectionem carnis per semetipsum primus initiaverit, et discipulis suis quod in eadem came rcsurrexissel, ostenderit.
; as the follower of Marcion, copied him in, mutilating Scripture, ruv Si Eia7yeXiuv, Ep. ad Jub.
HrppoLTTUS describes the tov airoar6\ov t4 [suppl. pjj] y apioKovra atrip alpeirai.
Phil. VII.
38.
He taught that Christ as the Son tov Marcionite Christology as follows : Tbv Si XpiffTdv vlbv elvai tov aya0ov Kal for ulrrov ireiri/Mpdai iirl aurripla twv ipvxuv, iyaOov was not born of the Virgin, yet that he had a body of flesh, toutov Si ov taiii &v0purov KaXeT, us &v0parov 4>avtvra \iyuv, ovk Svra &v0pu7rov, Kal lit tvaapKov, o{ik IvaapKOV, SoKfyrei w€(j>noiiK ix irapOivov yeyevfyrBai, oiSi
SaapKov (Tvat rpavivra \iya, a\X iK Trjs tov vbra, otfre yiveaiv inropielvavTa otirc ird0os, &\\a rip SokcTv.
Philos. x. 19.
1 Comparo Tebtulman, c.
Marc. iv. 1. irdvTos ovclas p.era\a[3ovTa fiepuv, cu/xa irewoinKtvai, Tovriari Beppuiv Kal \j/vxpov Kal irypov Kal fijpou, koI iv tovtu t<p oupxvri Xaj36rra ras KoauiK&s f£ovo-las, 2 Compare in. xii. ptfSiwKivai ov iplwac XP^"0"
Kbapup.
It 3 A notable instance of this heretical afterwards added that Christ arose is adulteration of the truth is recorded by from the dead, and shewed the marks
MARCION lib. i.MT.i. suum Patrem confitens Dominus conscriptus e8t ; 'semetGK. I. xxix.
B r ^xv?i%!" ipsum esse veraciorem, quam sunt hi qui evangelium tradiderunt apostoli, suasit discipulis suis ; non evangelium, sed particulam evangelii tradens eis.
Similiter autem et apostoli Pauli epistolas abscidit, 2 auferens qucecunque manifeste dicta sunt ab Apostolo de eo Deo qui mundum fecit, quoniam hie Pater Domini nostri Jesu Christi, et qmecunque ex propheticis memorans Apostolus docuit prsenunciantibus adventum Domini.
Salutem autem solum animarum esse futuram, earum quae ejus doctrinam didicissent ; corpus autem, videlicet quoniam a terra sit sumptum, 3impossibile esse participare salutem.
Super blasphemiam autem quae est in Deum, adjecit et hoc, vere Diaboli os accipiens, et omnia contraria dicena veritati :
4 Cain et eos qui similes sunt ei, et Sodomitas, et ^Egyptios, et similes
eis, et omnes omnino gentes, quae in omni permixtione malignitatis ambulaverunt, salvatas esse a Domino, cum descendisset ad inferos, et accurrissent ei, et in suum assumpsisse regnum ; Abel autem et Enoch, et Noe, et reliquos justos, et eos qui sunt erga Abraham Patriarchas, cum omnibus Prophetis, et his qui placuerunt Deo, non participasse salutem, qui in Marcione o. ios. fuit serpens 'prseconavit.
Quoniam enim sciebant, inquit, Deum they were avBptSnriva Kal \f>evSrj.
Ph. in his hands, feet, and side, as a proof to his disciples that his body ov <pivVII.
38.
This was a necessary inference Taap.a aXha IvaapKos fjv.
Philos.
VII. from the Gnostic notion that matter 38.
He too imagiued a quadruple prin ciple, of Good, Just, Fiery and Evil. ibid. was sua natura evil ; so the Valentinian said that it was not possible to x0'ko* ffUTTjplas fierao-xetv. supra, i. II. adpKa 1 Cf. III.
12.
3 Sacrilegam hanc audaciam fre Si 01! $i~Kei avlaraaBai,
HlPPOLYTOS
says of Marcion, x. 19, and of Apelles, adpKat quenter arguit Tertullianus, ut libro de came Christi : Bis consUiis tot originalia Si dir6\\wr0at opoLasMapKlwuXiyei. 20.
4 Theodoret follows the tenour of instrumenla Christi delcre Marcion ausus this passage, ovrot top p.h Kdi'v, Kal est, ne caro ejus vera probaretur.
Ex qua, oro te, aucioritate ?
Si propluta cs, Tois SoSo/uira?
Kal roin Svaaefith diravprcenunlia aliquid : si Apostolus, prmdka publice: si Apostolic/us, cum Apo ras ffiarrjptas t<pT\Gev diroXeXai/KfVai, 7r/HOTe\7;Xu04Tas (v t<? "A5>) TcjS aurrfipi XpivTi?, Kal eis tJjk ftacriXdav inaK-nstolus scnti: si tantum Christmmts es, crede quod traditum est, <0c.
Et lib. tie (peijvai.
Ton Si 'AfiiX Kal tov 'Eviix Kal Pnescript.
Marcion exerte et palam tov Ni5f, Kal tovs irarpLdpxas re, Kal machcera, non sti/lo usus est.: quoniam ad materiam suam (xcdem Scripturarum 7-oi>sXotirovs wpo<p-fjras, Kal rods SiKalovs ov p.€Ta\ax^v rrjs iKcLvois SeSofiivrji i\eu~ confecii.
Idem etiam exprobrat lib.
2, et Oeplas, irpoffSpap.eiv auT<$ p.7)[$ov\i]QtvTas.
Si] X&Plv Qvalv, Kal tov "KSi)v oUeiv 4, 5, quos in ejus hsereses scripsit.
Grabe.
With regard to the prophetical writings, his disciple Apelles said that KareKplQrioav.
Harr. Fab. I. 24.
* Prccconaiit, see p. 97, note 2.
SIMONIS ASSKCLA.
suum semper tentantem eos, et tunc tentare leum suspicati, Y"ix non accurrerunt Jesu, neque crediderunt annuntiationi ejus : et "xvlEs1' propterea remansisse auimas ipsorum apud inferos dixit.
Sed huic quidem, quoniam et solus manifesto ausus est circumcidere Scripturas, et impudorate super omnes obtrectare Deum, 2seorsum contradicemus, ex ejus scriptis arguentes eum, et ex iis sermonibus qui apud eum observati sunt, Domini et Apostoli, quibus ipse utitur, eversionem ejus faciemus, prsestante Deo.
Nunc autem necessario meminimus ejus, ut scires quoniam omnes qui quoquo modo adulterant veritatem, et praeconium 3 discipuli et sucEcclesioe Uedunt, Simonis Samaritani magi cessores sunt.
Quamvis non confiteantur nomen magistri sui ad seductionem reliquorum ; attamen illius sententiam docent :
Christi quidem Jesu nomen tanquam irritamentum 4praeferentes, Simonis autem impietatem varie introducentes, mortificant
multos, per nomen bonum sententiam suam male disperdentes, et per dulcedinem et decorem nominis, amarum et malignum principis apostasiaa serpentis venenum porrigentes eis.
CAP. XXVI.
Quce est Continentium aversatio ; qualis est Tatianvdoctrina; wide hi, qui indifferent ias induxerunt, acceperunt occasionem.
Ab his autem qui prasdicti sunt, jam multaa propagines multarum haeresum factae sunt, eo quod multi ex ipsis, imo omnes velint doctores esse, et abscedere quidem ab hteresi in qua fuerunt ; aliud autem dogma ab alia sententia, et deinceps alteram ab altera componentes, nove docere insistunt, semetipsos adinventores sentential, quamcunque compegerint, enarrantes.
1 Gbabk prints ecu, but the Cler ffvyypafifidTOjv dzriX^fety aur$ b> ISUfi (TTovSdafiari.
H. E. v. 8. mont MS. has eum, and it makes a suffi 8 Cf. pp.
169, 170, 191.
HlPPOLTTUS
ciently good sense; it is therefore re stored.
The Arund. MS. has cum. makes the same assertion, that Simon 8 Iren^us expresses the same in Magus was the originator of theosophitention, ill. xii., but it would seem that cal Gnosticism, e.g. irap ov koX robs &ko\o68ovs d(/>u/j,uas XajSiiras cripots
<5cohe never carried it into effect ; for Euseaaatv Sftoia TCToX/x^K&ai.
VI.
74 Clerm., but Arund. profcrentu.
BIDS speaks of it only as a promise: iw/iYytXrai Si & airbs Ik tuv MapKlwos
ENCRATJT.a3.
'Atto ^laropvlvov kcu WlapKiwvos ol KaXov/ievoi eyKpareis, m. 107.
1 dderovvres rt\v dpyalav irXdatv tov Qeov, dyafilav eKypv^av, koi qpejxa Kartjyopovvres tov appev Kai OrjXv els yeve&iv • dvOpunrwv ireiroitjKoros'
Kai ru>v Xeyofievoov Trap avrots efxyj^v-^wv dvo^v elcrijyqcravTO, ayapKnovvres Tip iravra 1AvrtXeyovirl re rrj tov irpwroirXdarov ireTToirjKOTi Qew.
<Tti>Tr\pla'
Kai rovro vvv e^evpeOq Trap avrots.
^Tartdvov rtvos irpdrws ravrr\v elcreveyKavros rr}v (3Xacr(prifj.lav'
6s 'lovcrrlvov aKpoarr/s yeyovws, e<poaov /xev o-wtjv eicelvw, ovSev e^icprjve rotovrov fxera Se rtjv eicelvov fiaprvplav airoards o. iobrtjs 'E/c«:\ijO"/af, olrjfiari StSaaKaXov eirapOeh koi rv(pco6e}s ws Siacpepwv t5>v Xoittwv, ISiov yapaKrrjpa StSaa-tcaXelov crvv-
ecrrqoraro'
ASZvas rtvas dopdrovs 6/j.olws rots diro OvaXevrlvov fivdoXoyrjcras' rov yd/mov re (pOopdv Kal iropvelav irapa- •jrXrialtos NlapKiwvi Ka\ ~2,aropvlv(f> dvayopevo-as' ry Se rov ,A.Sctfi o-wrtjpla Trap1 eavrov 3rrjv alrtoXoylav Troitjcrdfievos.
Ut exempli gratia dicamus, a Saturnino et Marcione, qui vocantur Continentes, abstinentiam a nuptiis annuntiaverunt, frustrantes antiquam plasmationem * Dei, et oblique accusantes eum, qui et masculutn et foeminam ad generationem 4 hominum fecit : et eorum quae dicuntur apud eos animalia abstinentiam induxerunt, ingrati exsistentes ei qui omnia fecit Deo.
Contradicunt quoque ejus saluti, qui primus plasmatus est : et hoc nunc adinventum est apud eos.
Tatiano quodam primo hanc introducente blasphemiam : qui cum esset Justini auditor, in quantum quidem apud eum erat, nihil enarravit tale : post vero illius martyrium absistens ab Ecclesia, et praesumptione magistri elatus et inflatus, quasi prse caeteris esset, proprium characterem doctrinae constituit:
\Eonas quosdam invisibiles similiter atque hi qui a Valentino sunt, velut fabulam enarrans :
2nuptias autem corruptelas et fornicationes similiter ut Marcion et Saturninus dicens :
Adaa autem saluti ex se contrad ictionem faciens.
1 Hippolytus describes the EncraSo£d?€a> vopiforret, direxo/J-evOL tM-Wxotv. vSpotrorovrres Kal yauuv kwXiWtcs, Kal titae as schismatical rather than as here tics.
"ETepot Si iavrovs diro<taXowTcs tQ Xotir£ /Sfy KaTotyipws Trpoo~ixoyT^t 'EyKpartras, t4 fiiv Tepl tov Qeov Kal paWov kwikoI 7j XptffTiavol Kpw6/xevoi.
Phil. Tin.
•20. Cf. Saturninus, p.
198. s HirroLYTUS follows the sense but tov Xpiarov bptolwi Kal rjj 'EKK\ri<rla bitdkoyovji' irepi Si vdkiTtlav iretpvaiwuipoi avaGTpitpovrai, iavrovi Sia ftptonaTwv varies the words.
TaTtavbi Si Kal
BARBELIOTiE.
Alii autem rursus a Basilide et Carpocrate occasiones lib. i. xxvi. accipientes, indifferentes coitus, et multas nuptias induxerunt, G^|s et negligentiam XXXll.
MASS. I. xxviii.
1 ipsorum quae sunt idolothyta ad manducandum, non valde haec curare dicentes Deum.
Et quid enim? non est numeruin dicere eorum, qui secundum alterum et alte ram modum exciderunt a veritate.
J£.e<p. k^'.
Quae sunt genera Gnosticorum, et quae secundum eos sententice.
'EK Hapfirj\iwTa>v, qyovv Hopfiopiavwv, tf NaatTtrivwv, rj ^TpariCD-
CAP. XXVII.
Supeh hos autem ex his qui prsedicti sunt Simoniani multitudo Gnosticorum "Barbelo exsurrexit, et velut a terra the paragraph in which this Gnostic airrbs yevdp.evos p-aOwrty 'IovutIvov tou .(Eon was mentioned.
The word must p-dprvpos, o&x. 8p#ia T<p St8a(TKd\(f) i<pp6vnaev, iWi. ko.iv a. rwa {Tixeipfoas, t<pn not be confounded with BajSA, identified atuvas Tivas irapb. rois b/tolws toij iiri by Hippolytus with 'A<ppoShn, PkUos. v. 26, x.
15.
The word Barbelo desig . .ijffairas].
OudXevrfoov fivffoXoy/paai [I. nates the Deity as possessing the attri Tdpov Si tpQopav elvai TrapaTrKnultas MapkIujpi \iyei.
Tdv St 'A5d.fi tpdaKti fijj atltbutes of intellect and prescience, incor {etrQcLL,5iAto ipxnybvirapaKOTji yey ovivai. vni.
16.
These words confinn Grabe's ruptibility and life eternal.
The term Theod. H. V. was derived from a sect that had for its reading of nuptias, replaced with nupliarum on the faith of MSS. by Mass. head a Samaritan, we may therefore reasonably look to the Syriac for an tV alTto\oyl<w.
Since this reading a very explanation.
Now BapfinXui
is makes no good sense, Masscet con legitimate abbreviation of puppa 'HXii, ■ jectures rty drrCKoylaii, but more proba
r r Vi^i h TtTp&Si e. bly rip> ivavTio\oyltui may have stood in i. the original.
Hippolytus has rbv Si 6eos.
According to Theodobet, these 'AShp. <t>a<TK€k uij aw09)vai.
VIII.
16. sects arfected the use of Hebrew names:
The Clebm. MS. omits the words iwiTeSelKOffi Si roihois Kal 'E/SpaiVii 6v6- * Dei and hominum in the translation. juara, KaraTrX-fiTTttv toOs dirXovaripovs reipuip^roi.
The equivalent term BopThe translator so often considers
evidently one feminine noun, that the O07i«« to be fiopiavGiii given above, is a Clkem. and Abund.
MSS. most pro of alliterative contempt, being derived bably express the truer reading in (puna Coptic root has from pSp^opoi, mud ; by Lacboze, Laic. been assigned to dam. it JSgypt. p. 41, as Matter also remarks:
The Clebm. MS. omits ipsorum,
nom de Borboriens n'est qu'une injure not required, for a good sense and is it le detjo&tante tirCc du Kopte.
Matter's made out by the Greek words, #col rijf, e/s to tpayeiv ret elSoikbOvra, d/ic- \elcw.
For coitus the MSS. have catus. is Hebrew derivation i^jn-rm Fills du Seiyneur, does not accord with the primary position assigned to this . E<m Barbelo; this name
is apparently by iRENiEDS, who Bays nothing of its taken from the margin, where marked it
BARBELIOTiE.
Lia i. »xvii. tikwv, }j <t>tifuoviTwv KaXov/xevwv e^XdcrTrjare /xCvof.
'YireOevro o. ye.
GR. I.xxxlii »L yap Alwva Tiva dvwXedpov ev irapBeviKW SidyovTi irveufxaTt, MASS. xxix. 1.
- 6 I5apf3r]Xw6 ovofjidXovcri . .
. Ttjv Se HapfiriXwO [l.
"EvvoiavJ poyvwaiv Trap' avTou.
TlpoeXOoua-rjs Taurus, eiT Se av9ii atTrjadaris, TrpoeXqXvOev ,A(p6apcrla, eTreira Alwvla Z&jj;.
Ttjv BapfiriXwO .
. eyicvfiova yeveaOai, Kai Se EvcppavOelaav . aTroreKelv to $coy.
. .
• Tovto (paai, 7-17 tov Tlveu/maTOi . ovofiaaQfjvai Xpitrrbv, ovroi irdXiv 1Xpi&6ev TeXeioTtiri .
Xpto-Tos ev^yyeiXev Noui/ . .
. koi eXafiev [f.
TrpoefidXero^.
'O Se TLarhp TrpocrTeOeiKe Kat Aoyov.
Efra avveXvy^trav I.
"Evvoia Kai Aoyos, 'AcpOaparla Kai XjOto-Toy, Zwrj Alwvla Kai to QeXtj/xa, . ."ExetTa irdXiv Novy Kai >} Upoyvaxrig
fungi manifestati sunt, quorum principales apud eos sententiaa
enarramus.
Quidam enim eorum iEonem quendam nunquam senescentem in virginali spiritu subjiciunt, quern Barbelon nominant.
Ubi esse patrem quendam innominabilem dicunt: voluisse autem hunc manifestare se ipsi Barbeloni.
Ennoeam autem hanc progressam stetisse in conspectu ejus, et postulasse Prognosin.
Cum prodiisset autem et Prognosis, his rursum post deinde Vita asterna: in petentibus prodiit Incorruptela : quibus gloriantem Barbelon, et prospicientem in 3magnitudinem, et conceptu delectatam, in hanc generasse simile lumen.
Hanc initium et luminationis, et generationis omnium dicunt ei : et videntem Patrem lumen hoc, unxisse illud sua benignitate, o w. ut perfectum fieret.
Hunc autem dicunt esse Christum qui rursus postulat, quemadmodum dicunt, adjutorium sibi dari Nun, : et progres8us est Nus.
Super hsec autem emittit pater Logon.
Conjugationes autem fient Ennoiae et Logi, et Aphtharsias et Christi et JSonia autem Zoe Thelemati conjuncta est, et Nus : iniHunc locum reepexit Epiphaniut, origin, though he expressly calls
it generationu omquando Hceres. XXXI.
Valentin. de Hum et luminationis et 1, § nium; therefore offer the above solution OnosticU scripmt:
At/cnv /ivHfrwv T-jj I as involving no such inconsistency.
&fiop<plq. imb p.lav 6l£iv iretpijvaaiv, lit xal In the Sethian scheme the Spirit, rip ayi.aTi.Tif Elpnvalu fSn jrepi airwv
that hovered Mithra-like midway beTpodpnrai.
Geabe.
The Clerm. readings are here foltween light and darkness, was said to
Xcirrf) tis fowed.
The VosS. MS. has magnitudibe 01% <it dveuos, rj jSiir)), rj aipa vo-qOfyai bwaixhn, 6.W oiovti uipov nan et conception; the Arund. writes Tij off/iij, Bvuidfiaros 4k awOCacws both in the ablative but a comparison
; KdTcaKevao pAvov, Xctttt) SioSevovva Suvaof the words (ruWa^ouffav r# XaP$* //.15 AvcTrtvo-trnp tuii koX KpefrTovi \bytp p. 41, justifies the supposition that the rj iarw l^tiirth tvwola.
Hipp. v.
19.
Greek may have had <tal djro/SX^jroixrto'
BARBELIOTiE.
e/c rrjs 'Evvotas kcu tov A.6yov irpof$\riQrjva'i (pacri tov lib- « ^* '
~ * * A -\ 'Zl * 'a GR. I.xxxiii. vroyevt) . .
. Kai crvv avrw tt\v AAr/Ueiav kcu yevecrtlai mass. i.
A» xxix. 9. wdXiv avXvylav eTepav Avroyevovs k<xi 'AX^fle/ay Prognosi.
Et inagnificabant hi magnum lumen et Barbelon. m. loe. post deinde de Ennoia et de Logo Autogenem emissum dicunt ad repraesentationem magni luminis, et valde honorificatum dicunt, et omnia huic subjecta.
Coemissam autem ei Alethiam, et esse conjugationem Autogenis et Alethiae.
De lumine autem, quod est Christus, et de incorruptela, quatuor emissa luminaria ad circumstantiam Autogeni dicunt ; et de Thelemate rursus et jEonia Zoe quatuor emissiones factas ad subministrationem quatuor luminaribus, quas nominant Charin, Thelesin, 1 Synesin, Phronesin.
Et Charin quidem magno et primo luminario adjunctam ; hunc autem esse Sotera volunt et
vocant eum 2 Armogen :
Thelesin autem secundo, quem et nominant 3 Raguel :
Synesin autem tertio luminario ; quem vocant 4 David :
Phronesin autem quarto, quem nominant 6Eleleth.
Confirmatis igitur sic omnibus, super hncc emittit suggests itself.
It may also bo els t6 /ityeBot, Kal trvMi^et Kexapiifvnv, irl tovto yevvdadat rb 8/jlolop afrr$ tftws.
1 Sgnesis is the Cabbalistic HJ'3 trans a position of the middle syllables in the word Argaman, JD31X, rendered as but explained in purple, Cant. vii.
Understanding, of which it is said in the Idra Zura, c. vm., njl'3 is called (by 6, the Cabbalistic book, fcOT XL. as many coloured.
'3113
1HD transposition) i"P \Z the Son of God.
It What the meaning is was also said to symbolise Father, Mother, Argaman?
Colours that intermingle of and Son, because the two letters !V, with others.
Since the subject under of which so much abstruse mysticism is the colour of the hair of discussion is written in the Cabbalistic books, repre Microprosopus, the psychic Adam, is it the masculine element, sented, the one (') not at all improbable that rmogen may A the other (n) the feminine principle in have arisen from this Cabbalistic source.
Microprosopus, the psychic androgynous Colours are an effect of light rmo and A Adam, e. g. ibid. iV |31
DM1 2« HJ»3
rr»iua pi dki as. mnah imvice» ; combination of Charis with the primary light. gen was the result of a iV expresses Father, Mother, and Son ; Baguel, Ssijn the Hebrew equiva
the Father and Mother, and |3, the Qod; the Cl. has Thesin, and previously Enthesin. lent of Thelesis, The will of also there.
See p. 224.
Son, is Et vacant earn Armogen.
The Cl.
MS. has Armogenes, and a few lines s Dadud perhaps may have been the * original reading, which written in the lower Armoge.
The other three co is margin of the ed. princ.
11T ordinates of this Tetrad are terms of is d7oir7rro!.
The AROKD. has Dadub.
Hebrew signification, therefore the word Eleleth ]AiiXi» Kapwbs, or as the more likely to be Hebrew than Greek is
; hence J'5?D~liK wetting-light, may bo the Cl. MS. has Eleth, Bebrnt. origin of Armogen.
Another analysis
BARBELIOT^E.
lib. l xxvu. Tov Se AvToyevtj (patri irpofiaXecrQai A.vQpwirov TeXeiov Kai masll^ dXrjd'j, op Kai l,ASdfiavTa KaXovai .
. . irpofiepiXtja-Qai Se <rvv avTw Kai o/xoCvya 3Yvw(riv TeXelav.
'HjVTevdev TrdXiv dvaSei-^O^vat /xtjTepa, irarepa, Kai vlov e/c Se rov 'AvOpwirov koi Trjs Tvwcrewi ftefiXaaTijKevai 6AvXov Tvwcriv Se Kai tovto irpoaayopevovaiv.
Autogenes hominem perfectum et verum, quem et Adamantem vocant : quoniam neque ipse domatus est, neque ii ex quibus erat, qui et remotus est cum primo lumine ab Armoge.
Emissam autem cum homine ab Autogene aguitionem perfectam, et conjunctam ei : unde et hunc 3cognovisse eum qui est super omnia : virtutem quoque ei invictam datam a virginali spiritu :
et 4refrigerant in hoc omnia hymnizare magnum Mon&.
Hinc autem dicunt manifestatam Matrem, Patrem, Filium : ex Anthropo autem et Gnosi natum 5lignum, quod et ipsum Gnosin vocant. tified with the lowermost of the ten 1 bv Kai 'kbd/iarra KaXovaiv.
See Sephiroth, mate, the stay and sup port of all created nature.
These two p.
134, note 1.
Adamas was the heaveDly .'Eon ; Adam was the mere human being "of this earth, earthy ;" Kai tovtov prototypes of our race, the one ideal \rbv' Abap sc.] elvai <pdaKovtri rbv &v&pojthe other substantial, were symbolised in the Cabbala by the letter com ttov bv avcbwHtv ij yij p\6vov.
KeiffOat be avrbv Attvouv, aKlmrrov, dadXeiTOv, ois posed of a diagonal ], and a double the upper * indicating the Adam Cad dvbptdirra, elKOva inrdpxovra iKelvov tou mon, the lower ' the Adam "MIX or Avu tou iifivovfievov'
Abdfiavros dvdp&irov, yevbp,evov virb bwdp-ewv twv TroWCiv, irepl )nriN.
The tpD-pN or Infinite Light, wv b Kara fUpos \byos i<rrl ro\0f.
Hipp. and the Former and Latter Adam, Philos. v. 7, 8.
As the name of this sect are clearly traced in these Barbelonite indicates a Hebrew origin, so also it notions.
3 Compare p. 53, n.
1 ; and 76, 1. borrowed many of its notions from the 3 The Clebm. reading cognovitsc Jewish Cabbala; it was, in fact, the channel through which Gnosticism ob seems preferable to agnovute.
4 The Greek equivalent for refrigerare being observed elsewhere to be tained its first shade of Rabbinical colour ing.
Evidently the archetypal Adamas is 110 other than the }1D1p D1X, or dvairaveadai, MA8SCET rightly supposes that rcquiescunt would express more procosmic idea of man, subsisting in the Divine mind, which ranked in the Cab exactly the meaning of Irkn-EUS.
See p.
59, 6; 66, 1. 1.
Theodoret here bala as prior to all other Aziluth, Qno>tice ./Eons.
This Adam Cadmon ema fails us.
5 SriXop, the Tree of Life and the Tree of Knowledge, were explained by Justin nated from the Infinite Light; tJID'J'X,
Infinity, being the co-ordinate of "11X, rod yf/euboyvumriKov, HlPPOLYTUS, Phil.
Light, because their letters respectively sum the same number, ccvil.
The cor v.
28, and not rov p.dprvpos,
VIII. 16,
as relative of the procosmic Adam was the UnS D1K, or the After-Adam iden allegorising angelic beings.
Tofrrov rov irapaSelffov dWrjyopiKWS ol d^cXoi k(
BABBELIOT^,.
'Ek rov irpwrov dyyeXov irpofBXt]6t]vai Xeyovai lib. i xxvii.
Tlvev/na ayiov,
2<o(plav /cat 'Upovvncov Trpocrriyopevaav.
GMAssxiHi'
Tavrtiv (patrtv .
. ecpiefievriv 6/J.6Xvyo<:
. .
. epyov dirotcvrjarai, xxix. 4.
2[qui adstat Monogeni,] emis2.
Deinde ex primo angelo sum dicunt Spiritum sanctum, quem et Sophiam, et Prunicum vocant.
Hunc igitur videntcm reliqua omnia conjugationem gSttlichen Lcbcn, far das sie bestimmt war, zur fremdartigen i>\)] wurde von diesen K\mrrat ftfXa, Kal tan to li/Xov t?)s frrijt, 6 rplros rdv TrarpiKtov dyyiXuv Hapotix* Td Se |t/Xop toO elbhrai yvwciv koXov Kal Theosophen haiifig als iropvcla bezeichnet.
2. B. Julius Cassianus bei Clemens Strom. in. p. 466.
Die Achamoth war nun die Trovrjpov, o rpLros tQv unTpiK&v dyye\tav 6 Ndas.
Hippol. v. 16.
In the Jewish Cabbala the tree of life, as standing in erste allgemeine zur vXi) hinabgesunlene
Seele, die Ursache aller Vermischung der the middle of Paradise, was identified with the Tetragrammaton nW, the cen tral name of the Deity in the system of Divine Sephiroth.
The name Bapobx, gbttliehcn Lebenslceime mil der ilberhaupt.
Also ist dieser Name sehr passend, sie von alien ilbrigen Oenien zu unterseheiden.
Neander, Gen.
Entw.
Anmerhingen an deti Ophit. p.
257.
But the word irpoiVi/cos also means a runner in a foot-race, &c., and in this "]1"Q, is the Blessed; and the Gnostic Justin derives the other varptKol iyye- \oi from the Hebrew, e. g.
Mixa);X, 'Kp-W, n>P«], Tappt))\ and [l.
'HuaSSatot, called in the Ophite system agrees tolerably well with seve ral expressions of Irks li sense it 'HcaXo'cuo?, Gen. xxi. 33, the in speaking of the struggle of Sophia.
Thus TrpoijXaro 5^ iroXv s God, qualified by the term Tree of as involving the reXe vratos Kal vcurraros wiptvos, Philos. v.
T7js SajSetcdSos. . fiery sword of the cherubim . eV TroXXtfJ tt&vv dyutvi this, there .
; . . inreLvopLCvov del tnl rb vp6(rin all probability the orthography of the name. yevbpevov fore, is .
6ev, k.t.\.
So again, when Achamoth had been fonned, but aban I.
§ The word UpovviKos thus ex
is Baid M jjp-riffiv doned by Christ, she plained by Nicetas:
Grceci is de virsi bppTjaai rov KaTa\iir6mos aurTjf tpunbt, ginum defloratoribus loquantur, his verbis uti solent, iTrpowlnevtre TiJcSf The*. Orth.
F. and Epiphanius interprets Kal p.ii SvynBrfvai Kara\afittv 01V0 Kal &raO0a rbv"Opov KtaKiovra avrrjv tijs ets in it a Tofipirpoatiev bpp.ijs, k.t.\.
In Xlav rb Tpowucevb/iepow \ayveiat inro<patvei rb iTtIypvp.w, tpBopat similar way I.
§ ; the case of Prunicus also we read, Et M Tots yip tA atipara non inveniens (conjugem sc.) exsiliit to2diata quoque, quoniam sine bona rolunSi t6 (irixdpnp.a '
StaKopeiov<ri,'EX\i]yiKii Hi t<rru> X^is, to ij tate Patris impetum feceral.
It 4vpovvlKevae ravrnv. Jlcer. xxv.
The not is impossible that the Ophite applied the explained by Neander, as refer is term term in this sense, and that his antago nists took care to explain ring to the aberration of this .(Eon, which constituted an intellectual ropveia.
After from more it a quoting Epiphanius, he adds, Diese exceptionable point of view.
The words included within brackets Bedeutung pastt durchaus, ohne dan s seem to be an interpolation, no men tion of Monogenes having preceded, and they are not expressed by Theodoret. man einen unziichtigen Sinn hineinzulegen braucht, den vieUeicfU unteilrdige Abarten ' dieser Sekte damit verbanden.
Die Hinveigung der gesunlcenen ij/vxh von dem
VOL.
OPHITARUM
lib. Lxxvii. £v "Ayvoia teat AvOdSeia' to Se epyov tovto, UpwrdpGR. I. xxxiiL -v ~ s ? s t -v '
« I r mass. I. ypvTa KaKovai, Kai avrov eivai heyov<ri ti\<s KTicrtws iroiriTtjv.
. . Tovtov Se t#7 A.v6aSela o~uva(pdevTa, Ttjv Ka/c/av oxoyevvrjarai, /cat to. rairrijc fiopia.
Ke^>. kij.
Quae est Ophitamm et Cajanorum irreligiositas et impudentia, et unde conscripta ipsorum.
OI Se IZrjOiavoi ovf'Ocpiavovs 4 'O^tVaj Tivet 6vond-TMo&.
L Xpixriv, "Avdpwirov KaXovai tov twv diravTWv Qebv, (pa>s habentia, se autem sine conjugations quaesisse cui adunaretur : et cum non inveniret, 1asseverabat et extendebatur,
et prospiciebat ad inferiores partes, putans hie invenire conjugem : et non inveniens, exsiliit tsediata quoque, quoniam sine bona voluntate patris impetum fecerat.
Post deinde simplicitate et benignitate acta generavit opus, in quo erat ignorantia et audacia.
Hoc autem opus ejus esse Proarchontem [Protarchontem] dicunt, fabricatorem conditionis hujus : virtutem autem magnam abstulisse eum a matre narrant, et abstitisse ab ea in inferiors, et fecisse firmamentuin coeli, in quo et habitare dicunt eum.
Et cum sit ignorantia, fecisse eas quae sunt sub eo potestates, et angelos, et firmamenta, et terrena omnia.
Deinde dicunt adunitum eum Authadije, generasse Kakian, Zelon, et 2Phthonum, et Erinnyn, et 2Epithymiain.
Generatis autem his, mater Sophia contristata refugit, et in altiora secessit et fit deorsum numerantibus octonatio.
Ilia igitur secedente, se solum opinatum esse, et propter hoc dixisse:
&Ei"'i^ mm ®em relator, et prwter vie nemo est.
Et hi quidem 5,6;xivi.9. taiia mentiuntur.
CAP. XXVIII.
3Alii autem rursus portentuosa loquuntur, esse quoddam g. iw. primum lumen in virtute Bythi, beatum, et incorruptibile, et in1 asscvcrabal.
The Latin equivalent, s Stieren has no authority for his as Grabe remarks, of Siurxvplfero, but Greek terminations to these words, perhaps dierclvaro may have been writ3 Alii; the Ophites, but, according ten, and rendered as a term in dialecto Theodoret, the Sethiani, whom he tics ; extendebatur in this case would be identifies incorrectly with the Ophites, a marginal gloss.
The account given by Hippolytus has