Section 45 (Page 227)
ERROR
ANT1QUISSIMUS.
Hi^ avrov iraXiv eirovofidfyvres, koi /xaKapiov koi a(p6aprov airo- ^1,?-,1; Ti. 63.
KciXouvTe?, kcu ev HvOtS rr)V otKt\o~tv e^iv Siafieftatovfievot.
°mas&l Trjv Se 1"Evvotav avrov . . . Ytov 'AvOpanrov tcaXovtrt, koi Sevrepov "AvOpooirov.
Mera Se rovrov vvap^eiv to ayiov Tivev/xa'
Karoo Se rovrwv .
. . retrcrapa trroiyela, vSwp, aKorof, afivcraov, \aor drjXv Se ro Tlvev/xa KaXovcrt, icai rots arotj£«'oif eirKpepecrdai.
'Epa&Brjvat Se (pao-t rbv irpwrov "AvOpwTTov, Kai rbv Sevrepov, rtjs wpas rov Tlvev/xaros .
• • Kai TratSoTTOtijcrai (pws . . . 6 KaXovai Xpurrov.
. . . fit) SvvtjQeicav Se fiacrrdaat rr\v dqXeiav rov <piorbs rtjv xnrepftoXriv .
. terminatum : esse autem 2et hoc Patrem omnium, et vocari Pri-
m. io9. mum Hominem.
Ennoefm autem ejus progredientem, filium dicunt emittentis, et esse hunc Filium Hominis Secundum Hominem.
Sub his autem Spiritum sanctum esse, et sub superiori spiritu segregata elementa, aquam, tenebras, abyssum, chaos, super quae ferri Spiritum dicunt, primam fceniinam eum vocantes.
Postea, dicunt, exultante primo homine cum filio suo super formositate Spiritus, hoc est fceminae, et "illuminante earn, generavit ex ea lumen incorruptible, tertium masculum, quem Christum vocant, filium Primi et Secundi Hominis et Spiritus sancti primae fceminae, concumbentibus autem patre et filio fceminae, quam et matrem viventium dicunt.
* Cum autem non potuisset portare nec capere magnitudinem luminum, superrepletain et * Et is omitted by Mass. and Stieonly a general resemblance with this ren, but the An. MS. has it ; as also anonymous sect.
The Sethians believed in a Trinity of first principles; Light Darkness and Spirit; of which we see vocare, where Mass. adopts the Clerm. reading invocari.
On the same autho rity hunc replaces hanc in the next sen but faint traces in this chapter.
The Sethians are described by Epiphanius as tence.
3 The MSS. have illuminantem. the 39th heresy, the Ophites as the 37th ; and of these latter Irejj.e us now
* cum autem.
The second word is completely out of place according to the speaks, as may be seen from the close of usual punctuation, cum continuing the this chapter.
Cf. p.
134, note 1.
1 We have here a modification of period.
Grabe proposes to eliminate autem, and the Benedictine brackets it the Simonian theory, that the Deity re-acting upon his own intelligence pro for omission, allowing, however, that it duced tvvoia, as Hippolytus says, iit has a place in every MS. and every edi tion.
The text of Theodoret, though oiv atorbi lavrbv vtrb iavrov wpoayay&v Itpaviptaffzv iavrQ rijv Id lav ixlrouu, oi7confessedly an abstract, Buggests Cum after a full stop.
In that case concumtois Kai i) tpaveiaa iirlvoia oiiK iiroirjaev, bentibut, &c. must be considered as ex ISovtra airrov, ivticpvipe tov iraripa b> iavTjj. Phihs. VI.
18. planatory of the preceding.
15—2
OPHITiE xxvUi.'i. vircpffKwrai . .
. koi tov /j.ev ~X.ptcrTov . . .
<rvv Ty firjTpi ets t» mass".'1' adyOapTov avaaTraaOyvat Atwva, %v koi aXrjdtvhv eKKXqcrtav XXI. i.
J KaXoutrt.
. . .
Tijv Se avafiXvaOetcrav tov <p(OTOi tx/xdSa . . . eKire&etv Kara (paai .
. . Kai KXt]6t]vai ^ocpiav ku\ TlpovvtKov Kat 'Ap1 vSao~i . . . irpo&Xafielv pevoQrfXvv.
Atavrj^ofJiivriv Se ev to?? fxev e£ avTeov awfjLa . .
. /cat j3apvvdijvai, Kat vTro^pv\nov kivSvsuperebullientem secundum sinisteriores partes dicunt : et sic quidem filium eorum solum Christum, quasi dextrum, et in superiora allevatitium, arreptum statim cum matre in incorruptibilem ^Eonem.
Esse autem hanc et veram, et sanctam Ecclesiam, quae fuerit appellatio et conventio et adunatio Patris omnium, Primi Hominis, et Filii, Secundi Hominis, et
Christi, filii eorum, et praedictse foeminae.
Virtutem autem quae superebulliit ex foemina, habentem humectationem luminis, !a patribus decidisse deorsum docent, sua autem voluntate habentem humectationem luminis : quam et Sinistram, et Prunioon, et Sophiam, et masculo-foeminam vocant.
Et descendentem simpliciter in aquas, cum essent immobiles, et 3movisse quoque eas, petulanter agentem usque 1 The Ophites followed Thales in TrXjpTis tCiv ttXtjpCjv 6<pW eV2 tovtop
i\7rio-as, virb twp t<pewv T7js (pijpov
considering water to be the origin of 5ia<f>6elperai, toi'tcotl twp Qewp ttJs yepfthe world of matter, of which element the serpent was an emblem, so Hippoly- <r«os. V.
16.
'O KadoklKOS ttyis, <j>r)<rlp, TUB, elvai Si top S<f»p \4yovatv ojrot Typ ovrbs (<ttui b <ro<f>6sTip Eflas X&70S. ib.
....ovTbs Iotui t\ ixeydXi) dpxv Ttpi ^5 vypdp ovaiav, KaBixtp Kal GaXijs 6 MiXi}crtoy, Kal fnjbtp bupaffdai tup tvrojp &\uis, ddapdrup tj QptyrGiv, tCjp ifx^&xwv fj atf/ijXW, uvreoTi)Kcvai x^pls airroO.
Philoi. V. ytypaiTTai £p dpxv 0 Abyot. ib., and in the next section he clearly iden tifies the terms AcVyos and 6<j>is,e. g. "Eot(
KaT ainovs Tb vdv, Tarrjp vlb? v\rj ....
9, med.
Accordingly the serpent was said to occupy an intermediate position Ka&^erat otv p.taos t^s v\tjs Kal tov between the Deity and matter; it ty iraTpbs b vlbs, b X670S, 6 6tf>is del kwovpified also the immaterial world of in tellect; so
H1PPOLYTU8
introduces the fievos irpbs dKlv-rjrov Tbv -warkpa, Kal kwov p.(vrpi tt\v v\i)v, Kal .... tKTVTrovrai xAs preceding passage with the words Kd- /5^05 djro tov vlou, ds
vlos dirb tov naTpbs h-vTcwaaTo. v. j 7.
Upon the kcIpw fiovji t$ pdas cwaKtiffffai Trap Upop Kal T&trar TcXeriji'
Kal rdv ttvarijpiat.
The Peratte affirmed that it represented relative tenets of the Ophites, Peratas, and Sethians, the reader may consult the Logos, odSels .... Svpdp.a>os ff&ffat Kal the prefatory remarks.
' i.e. a copatribus, p. 237.
3 iVe is expunged, the Arund. alone foffavdai tovs iKvopevopApovt ix yijs Alyfarrov, tqvtIgtiv £k awfiaTus Kal 4k Tov&t tov Kbapov, el p.i\ p6pos b tAcios, i has it ; the other MSS. omit it.
THALET1S
DISCIPULI.
vev&cu yeveo-Qat .
. avaSvvai Se, icai ex tov TrepiKeifievov r- '
' a * » '
1T7» - $1 f \ ~ GR. I.xxxiv (rwfiaTOf KaraaKevarrvai tov ovpavov . .
. hiiceivov oe viov tov mass. i.
Tipouv'iKov koKovo-i .
. Jiaicetvos Se irdXiv dWov viov irpo eftdXero . . . Kai e£ eicelvov crvcrrtjvai Xeyovo-iv eTepov . . . Kai Heyj)i tov eTTTO. dpidfiov irpofHrjvai tcls irpoftoXdf. ad abysses : et assumpsisse ex eis corpus.
Humectationi enim luminis ejus omnia accurrisse et adha?sisse dicunt. et circumtenuisse earn : quam nisi habuisset, tota absorpta fortasse fuisset et demersa a materia.
Deligatam igitur banc a corpore, quod erat a materia, et valde gravatam 'repsisse [resipuisse] aliquando, et conatam esse fugere aquas, et ascendere ad matrem; non potuisse !
[earn] autem propter gravedinem circum-
positi corporis.
Valde autem male se habentem macbinatam esse abseondere illud quod erat desuper lumen, timentem ne et ipsum laederetur ab inferioribus elementis, quemadniodum et ipsa.
Et cum virtutem accepisset ab humectatione ejus quod erat secundum earn lumen, resiliit, et in sublimitatem elata est, et facta in alto "dilatavit, et cooperuit, et fecit coelum hoc quod apparet, a [e] 4corpore ejus; et remansit sub ccelo quod fecit, adhuc habens aquatilis corporis typum.
Cum accepisset cong. io9. cupiscentiam superioris luminis, et virtutem sumpsisset per omnia, deposuisee corpus et liberatam ab eo.
6 Corpus autem hoc exuisse dicunt earn, fceminam a fcemina nominant.
Et filium autem ejus dicunt habuisse et ipsum aspirationem quandam in se 6incorruptelae a matre relictam ei. per quam operatur, et potens factus emisit et ipse, ut dicunt, ab aquis filium sine matre : neque enim cognovisse matrem eum volunt.
Et filium ejus secundum patris imitationem alterum emisisse filium.
Hie quoque tertius quartum generavit, et quartus et ipse generavit filium ; de quinto sextum filium generatum dicunt : et sextus 1 The Aeund. reading. and ivtvota, and that oipavit waa the 1 earn is not in the Clerm. MS. male in^Vyoj.
Tub* Si tlSuvdp.ewv toi58 iTxipt Si iavrty (tori filar els tA tut KaXtT T7)k irpiirijv <rv£vyicu> vovv ivilrrepa Kai l^irfivcv iavrfy.
Epiphan.
Kai brlvoiav, oipavbv Kai yrpi'
Kai raw fiiv Hoar, xxxvii. 3.
TheBe expressions call ipoeva ivaffcv iirifSKiirciv Kai trpovoetv ttjs to mind Plutarch's description of the cvitfyov, tt\v Si yrjn trroSixtoBai Ki.ru commencement of the Persian cosraotoi>s . . . ffuyytTKets Kapvofc.
VI.
13.
Comgony : b nb> 'Jipojiii^js rph iavrbv aflfijpare p. 44, note 1. tsai iir{<rTri<re tov r)\lov roooSroy Sooy b 5 The Greek perhaps ran, awna Si ij\ios tt)s 777s aipioTriKc, Kai tov oipavbv toOto, 5 <paaiv, k.t.X., of which the reladorpois iKdo/iTioev. Is. et Os. 47. tive pronoun was lost to the translator.
4 Hippolttus says that Simon made 6 Cf. p. 51.
The Clebm. MS. has oipavbs Kai yrj the correlatives of vovs corruptelce, but the mistake is evident.
OPHITARUM
ma1» 3* 'Y<p' eKacrTOv Se tovtwv eva ovpavov StjfiiovpyriO^vai, mass. i. kcu eKacrrov oiKeiv tov oiiceiov .
. iSiaaTaaiaaai oe (pacri tovs xxx. 4. septimum generavit.
Sic quoque hebdomas perfecta est apud eos, octavum matre habente locum : et quemadmodum generationibus, sic et dignitatibus, et virtutibus praecedere eos ab invicem.
Et nomina autem mendacio suo talia posuerunt : eum enim qui a matre primus sit, 'Ialdabaoth vocari: eum autem qui sit ab eo, 2lao; et qui ab eo, Sabaoth 3[magnum;] quartum autem Adoneum, et quintum Eloeum, et sextum 4Oreum, septi Astanmum autem et novissimum omnium 5Astapha?um [I. phasum], Hos autem coelos, et 6areothas, et virtutes, et
Ialdabaoth.
La Cboix derives in her fruits, &c.
Here the word tOT
rendered as making return.
But in this appellative for the principal Ophite is neither case does Jarchi render the emanation from the three words, Km, meaning either Deut fortit terhe assigns to term as sermo; and if it monum, for which latter term there the meaning of substance or rcditut, is not a shadow of proof in the Hebrew very wide of robur and fortiludo.
The Hebrew etymology, therefore, of La Croix falls to the ground; and this is ; or fortitudinis, for which there but little more to be said.
He adds, utramis que expositionem affert R.
Salomo Jarchins; which was a sense of his own vul possibly it not the case.
The Vul nerability that made him spare other is expositors, for he adds, scd turn sunt gate renders the dVa£ \eyt>ncvov Deut. xxxiii.
25, by sencctus tua, agree ing with one of the two interpretations irritandi homines, qui fetnum in cormi gerunt.
Gesknids, arguing from the Arabic analogy offered by R. Salomon Jarchi p'P'3
> t.s to rest, says that \i 'P* P'31D PPD [l.
PPd) ]PD -]J the term should have been rendered, at '»< VP'
-]'T\V3 'P'
-|pi'PP to shall be thy death; Wie thy life it, ]3 dein Lcben, so dein Tod.
Altogether,
P'DD'PPP)
D'3!
P'3f>7 PCD T,PJipi At the days therefore, N3T must be set aside.
Fkuardkntius imagines the term to mean thy prosperity, which are of thy first condit ion, the days tlie days of of a patribut genitut; which thy youth, so shall be the days of thine old makes no suitable sense, where the ^Eon age, that are faint, feeble and tremulous.
Here Jarchi evidently identifies N2T with 3K*7.
He then adds a second ex first of a series; or qui generavit patra, is which scarcely consists with the analogy of the Hebrew language.
The names ... . i3 planation prjfiD P'P'P that follow being principally borrowed from a true theology, in this instance -jr>37 VP' pipp iD UliT P'DIU also the derivation may be taken from JrOD' pftS qD3 rnf>37 p)i-)f>0 i3D "pUl P1TP3 P3-J13P f>PPD As the Chaldee nirnSH-^K-n:, Dominut Deut Patrum, a name peculiarly applica thy days. . . . (all the days in which thou Ialdabaoth being said to have made ble ; shalt perform the will God,) so shall thy choice of Abraham after the flood. of loo = 'Iaii, the Greek equivalent of Jehovah; upon which the reader for all lands shall bring money ret urn be
; to the land Israel, which shall be blessed of is
HiEHESIS CABBALISTICA.
angelos, et conditores subjiciunt per 'ordinem sedentes in coelo t xxviil <it secundum generationem ipsorum, non apparentes, regere quoque OB1 '1XXiT• MASS. I. xxx.
5. coelestia et terrestria ; primo ipsorum Ialdabaoth contemnente matrem, in eo quod filios et,nepotes sine ullius permissu fecerit,
*adhuc etiam angelos, et archangelos, et virtutes, et potestates, et dominationes.
Quibus factis ad litem et jurgium adversus iariv hi fiiaip TTveOpu inipatov, and dark referred to p. 33, note 8, and to the edi tor's Hist, and Theo. of the Creed*, p. 249. ness is defined in a manner that har It may be observed that the Tetragrammonises tolerably well with this solution of the name Astaphseus, to Si <tk6tos maton mrP in the Cabbalistic Sephiroth, vSup iarl (poflepbv.
HrPPOL. V.
19.
But is not at the head, but in the centre of the presence of such a term among the the series.
So here it occupies a sub easily recognisable Hebrew appellatives of the Deity is a difficulty.
An Arabic ordinate position to Ialdabaoth.
Sabaoth, Adoneum, Eloeum, are of course the several terms nifcOY.^IK . D'n'jK, of which nothing need bo said further solution will be thought perhaps not less
so ; although for this noap-oirotbs HyyeXoi a very appropriate meaning may be de than that they give the name and title respectively to the 8th, 10th, and 5th of duced from the root i, &Aa, in ordinem the Cabbalistic Sephiroth.
8 Magnum is bracketed for omission.
It is not read in the Clebm. or Voss.
MSS., or in the Pass., and was probably rcdegit, and where the word next occurs, the whole weight of MSS. and earlier editions establishes the reading Astanfei.
But a Hebrew derivation is more satis introduced by some writer mistaking the IV. following for M. factory.
Retaining therefore the same elements, and referring it to the dVetf * Oreum, Referring again to the cab \ey6fievov S)3V, Is. xxii.
18, which the LXX. renders by the selfsame word balistic theology, we may identify this term with the word light, which ffritpaifos, we may identify it with the first of the Cabbalistic Sephiroth "IfD, we have already had in Harmogen, see p. 223, n.
1, to which it may be added, that nO'3, the third of the Sephiroth, corona, of which the mystical name rVilK, I AM, was the exponent.
It ia was called by this name, as illuminating also worthy of remark, that in this place the five Sephiroth next in order ; indeed the Clerm. MS. reads Adstafcum, indi there is no term of such universal com bination with others in the Cabbalistic cating the X.
The usual Chaldaic word for a royal tiara or diadem is NFipjyO, theology as UN. the same as the Hebrew tl'JV, as the 5 Astaphamm.
La Croix interprets emblem of power, therefore, it may sym bolise the lowest of the Sephiroth, viz.
"iro = niS^O, the Kingdom ; compare this name as nSDt^n, inundaiio; and Origen, in recording the Ophite mode of addressing each of these /Eons, says that Astaphaeus was invoked as the the cognate term i^ovula, third in order, Tpirnt'kpxwv iri/ATjt 'Aorap.
69, note 3.
" areothas clearly represents dperdi, (paii, ivtffKOTre Trpiirijt SSaros apxqs, k.t.\. e. Cell. VI.
31.
The Sethian so far agreed with the Ophite as to com the word Swdpxtt following being ren dered virtuies.
Subjiciunt, as before, bine the element of water with one of expresses irrorWevrai, they suppose.
1 See pp. 44, 45. a (n Si. his three first principles, at Si tuv ipxSr tytalv otatai, <pws /tol tr/toros' to6tw Si
OPHITARUM
"S-,1: aWovi TTpdi top ttowtov . .
. tov Se aOvunaravra, ety Tqv xxvtn.
3. r r mass**!*' rpvya Ttjs v\*]i epeicrOai [/.
?. e^oe/cWOai] t^c evvoiav, rai yevvrj<rat viov .
. omiofiopcpov e£ avrqi .
. eira /cau^cofievov . . . eiTreiv, ^Eyu) Geo?
/cat IIaT^|0, /cat uTrep e/xe ovSeli.
T^v Se fj.t]Tepa Svcr^epdvaaav eTrifiorjcrai avTtf, Wl>] ^evSov ecrn yap vwep <re WaTtjp divdvTwv, trpwrot "AvOpanros eum conversos esse filios ejus de principatu : propter quae contristatum Ialdabaoth, et desperantem, conspexisse in subjacentem faccem materia?, et consolidasse concupiscentiam suam in m. earn, unde natum (ilium dicunt.
Hunc autem ipsum esse Nun in figura 'serpentis contortum, dehino et Spiritum, et animam, et omnia mundialia: inde generatam omnem oblivionem, et malitiam, et zelum, et invidiam, et mortem.
Hunc autem serpentiformem et contortum Nun eorum adhuc magis evertisse Patrem dicunt tortuositate, cum esset cum Patre ipsorum in ccelo et in paradiso.
Unde exultantem Ialdabaoth in omnibus his quae sub eo essent gloriatum, et dixisse : Ego Pater et Deus, et super me nemo.
* Audientem autem matrem clamasse adversua eum ; Noli mentiri, Ialdabaoth : est enim super te pater omnium primus Anthropus, et Anthropus filius Anthropi.
Conturbatis autem omnibus ad novam vocem, et inopinabili nuncupatione, et ^uaarentibus unde clamor, ad avocandos eos, et ad se seducendum, dixisse Ialdabaoth dicunt :
Venite faciamus hominem ad imaginem nostram.
Sex autem virtutes audientes ha;c, matre dante illis excogitationem hominis, uti per eum evacuet eos a principali virtute, convenientes formaverunt hominem immensura latitudine 3et longitudine:
4scarizante autem eo tantum, advexerunt eum patri suo, et hoc Sophia operante uti et ilium
1 Hence the appellation of Ophites was applied to this heretical sect.
See the Libellus affixed to the Prmscriptio of Tertullian.
Sic rursum Ialdabaoth istum in indignaiionem conversum ex semctipso edidisse nriiitem,et similitudinem serpentis, et kanc fuisse virtuiem in Para diso, &c. c. 47.
! Tbkodoret rather indicates indignantem.
Clerm.
MS.
This notion is also bor rowed from the Rabbinical Xrip-fifiara of the Jews.
The Talmud, Tr.
FUW1, an almost contemporaneous production, says, on the authority of R.
Eliezkb, that Adam, when created, reached from earth to the firmament of heaven.
1DX iy psn )d ps^nn din -itjj^n "i While R. Judah was content with saying that he stretched from one end of the earth to the other. pPtnil DIN 3 et longitudine are omitted in the
H.ffiRESIS
CABBAL1STICA.
AvQpwirov . . . Touroov Si (ptjaiv Jj^j'j [suppl. ical "Av8pa>iroi] Ytos dicovo-ai twv Xoywv tov o(pewf
TLaTr/p etprj, Aevre iroiri- °ma^i! tr y\ » » / f « XXX. 6.
(rw/xev avvpuiirov kqt eiKova rifiwv. o.ua evacuet ab humectatione luminis, uti non 'posset erigi adversus eos qui sursum [sunt], habens virtutem.
Illo autem insufflante in hominem spiritum vitae, latenter evacuatuin eum a virtute dicunt : hominem autem inde habuisse Nun, et Enthymesin ; et hsec esse qua salvantur, dicunt : et statim gratias agere eum Primo Homini, relictis fabricatoribus.
Zelantem autem Ialdabaoth voluisse excogitare evacuare hominem per foeminam, *et de sua Enthymesi eduxisse fceminam, quani ilia Prunicos suscipiens invisibiliter evacuavit a virtute.
Reliquos autem venientes et mirantes formositatem ejus, vocasse
[sibi] filios, earn Evam, et concupiscentes hanc, generasse ex ea 1S1D UN pxn ejIDD, And R. Solo koX awb rrjs hBvp.fyeus airroii should have mon with greater precision tells us, that been rendered et de ejus Enthymesi (sc.
Adami), for Adam was inspired by Ial when the Protoplast lay down, his head was in the East, his feet in the West. v^j-ii mmh iE>sn rvn 3Die> rpnBO dabaoth with Sods and 'Ev$6p.rj<ris, which were then imparted through him to Eve.
See Baor's Christliche Gnosis, p.
175, Later writers pretend to give the but an ideal and not the choic Eve is measure ; this same fable is repeated in here intended.
Cf. note 3, end. the Tract Sanhedrin of the Talmud, and 3 Sibi, Ar. ; it is omitted in the Cl.
There is much similarity between transferred to the two highly ancient Rabbinical writings, the Midrash Tehilthe Ophite theory of the generation of lim or Commentary on the Psalms, Ps. angels by these inferior ^Eons, and the cxxxix, and the Bereshilh Rabba "B. xxi. account preserved to us by Hippolytus The Cabbalistic treatise, Idra Rabba, of a parallel dyyeXoyoWa, as imagined by J ustin, the Gnostic, whose opinions measures the length of Microprosopus or the psychic Adam by the worlds through which he extended, HON Kliim miN he records somewhat at length ; only in po^j? *wom psniNi \n\xa. c. xi. this latter case the principal ipxM ls 'ue
4 Scarizante, tcrithing.
So the Ligenerative cause of the angels' existence.
The passage in Hippolytus is Ph. v. bellus in the works of TertulliaK (Prater.
47), et quia ab infirmioribus et 26 :
ISwv ovv 6 irarfyo t$\v px£oirdp6evov iKelvrjv d.TrpoyvuoTOS (2v rty'ESep., ij\$ev mediocribus virtutibus institulus esset, quasi vermem jaeuisse reptantcm.
The els tiridvfilav avrijs.
'EXwei/i 5^ tptjffiv very word, however, occurs in HlPPOLYKaXeircu ovTOS 6 irar^p' ovSh r^rrov £ireBvpnac xal i) 'ESip. tov 'EXuelp, (tol Tus, as we have already observed.
Com owfiyayev aflroik f/ iiriBvpla els plav pare p.
197.
1 The Ab. reads posse, the Greek (pi\las evvoiav.
Yevyq.
Se iirb rfjs <rvi>6Sov tt)s ToiauT-ns i rarijp in rrjs 'ESip. may have been, uo~re p.^ Siwaadai.
Sunt is omitted in the same MS.
1 etde sua Enthymesi.
Baur incor iavrQ iyyfKovs StiSeica.
'OvSpara Si iffTi tCiv iraTptKwv dyyAwv rdSe' Mtxa^X, k.t.X.
Seep.
236, note 4.
The names rectly observes that the Greek words
OrniTARUM quos et angeloa esse dicunt.
Mater autem ipsorum 'argumentata est per serpentem seducere Evam et Adam, supergredi LIB. I. xxviii. 4.
GR. l.xxxii.
MASS I. xxx. 7. praeceptum Ialdabaoth ; Eva autem quasi a Filio Dei hoc audiens, facile credidit, et Adam suasit manducare de arbore, de qua dixerat Deus, non manducare.
Manducantes autem eos cognovisse earn quae est super omnia virtutem dicunt, et abscessisse
!ab his qui fecerant eos.
Prunicum autem videntem, quoniam et 3per suum plasma victi sunt, valde gratulatam, et rursum exclamasse, quoniam, cum esset Pater incorruptibilis, olim hie semetipsum vocans Patrem, mentitus est : et cum Homo olim esset et 4Prima Foemina, et *hsec adulterans peccavit.
Ial dabaoth autem propter earn qure circa eum erat oblivionem, ne quidem intendentem ad hare, projecisse Adam et Evam de paradiso, quoniam transgressi erant pra?ceptum ejus.
Voluisse enim filios ci ex Eva generari, et non adeptum esso, quoniam mater
sua in omnibus contrairet ei, et latenter evacuans Adam et Evam ab humectatione luminis, uti neque maledictionem participaret, neque opprobrium, is qui esset a principal! tate spiritus. was, from the earth, and called her Lilith. also are added of the firjrpiKol &yyc\oi, which preserve a family likeness with njntn norm pn nca nrvn vb the names of some of the angels, &c. in D^"lDt^l A nd this phantom was not offlesh and blood, but of the dregs of the earth, other Gnostic systems, 6uch as Bd^eX, and of her a series of spirits were gene
'Axa/iu>5, Nctoy, Kavtdcw (? KaiAaA'aO).
PhUos. v.
26.
And the account both of rated.
The reader will pardon the pro Iken^.us and Epiphanius may be recog duction of this trash, but it is necessary that the ravings of heresy should be nised in the following puerile Rabbinical traced to their source. romance.
DN JID'D »2T 1 argumentata est, the translation, as Stieren imagines, of iircx^PVot.
But it is scarcely probable that the translator should have rendered it by a dind rmn nerve® roe* dhp^pi nxo K*m njoo poonno onstn ninn rn DTO nrbv.
Btresh.
Ralb. in Gen.
Hi. forensic term, when the more obvious 20.
The same, however, is said of Adam conaia est would have preserved a perfect sense. irtK/uUpero, as proposed by Grade, is also open to objection.
We fall back, therefore, upon Massuet's and Lilith seine erste Prau (GoTHE).
For as a Cabbalistic distinction is drawn between the protideal Man, Gen. i. 27, and man, of bodily organisation, Gen. ii.
7, so also with Woman ; and before Eve was taken from the side of Adam, conjecture iao<j>UraTo, collide tnoliia est.
3 ab his, i. e. Ialdabaoth &c.
3 per suum plasma, the pair, though Badr, upon insufficient grounds, would limit it to Eve ; " Ohne Zweifel ist hier there is a Rabbinical account of a more spectral creation ; thus the Sepher ben Sira having quoted the Scripture, it unter plasma bios die Eva zu verstehen," for Ialdabaoth and his compeers were thwarted by both. in not good thai man thould be alone, Gen. ii.
18, proceeds to say that !"D"pn rwipi sin ma nonsn jo ne»K tro * Spiritus S. Prima Famina, p.227.
8 i.e. Eva.
Ood created woman, such as Adam
H^RESIS
CABBALISTICA.
Sic quoque vaouos a divina substantia factos, maledictos esse ab LIB. I. xxviii. 4.
1et dejectos a ccelo in hunc mundum docent.
Sed et serpenG|j eo, j^xJiTtem
xxx.
8. ad versus patrera operantem dejectum ab eo in deorsum in potestatem autem suam redigentem angelos qui hie mundum : sunt, et ipsum sex filios generasse, septimo ipso exsistente ad imitationem ejus, quae circa Patrem est, hebdomadis.
Et hos septem drcmonas mundiales esse dicunt, adversantes et resistentes semper generi humano, quoniam propter eos pater illorum projectus est deorsum.
Adam autem et Evam prius quidem habuisse levia et clara, et velut 6piritalia corpora, quemadmodum et plasmati sunt venientes autem hue, demutasse in obscurius, et pinguius, et pigrius ; sed et animam dissolutam et languidam quippe a :
; factore tantummodo
insufflationem mundialem habentes, quoad-
usque Prunicos miserata eorum, reddidit eis odorem suavitatis humectationis luminis: per quam in commemorationem venerunt Eden, to till the ground full of Rabbinical allusious and statements.
Here we have reference to Adam's fall Throughout, this section
from the garden is of (Adamah), from whence he was taken. adversus patrem.
Ialdabaoth was * ignorant of the superior powers of this from the fourth heaven, in which the system.
The serpent Nus was bis off scene of Paradise was laid, to this lower earth, as we read in the ancient treatise spring.
Prunicus acting upon Adam "['pon pDV, rilVIS JDB>"D, OftheSevm Earth*, the correlative of seven firma and Eve by the serpent, caused their defection from Ialdabaoth, but at the ments.
Paradise was the fourth in an same time their eyes were opened, and ascending scale, |lBtnn D1X tTUJCOl rmnnnn pso na"pn irte> p» \m -m nit}' dc pst? -\wn DlpD tone bz: ptwin dik at? n:s:v |V3V... ns» rb\ii nyvn new ins vbv they obtained that knowledge of the supreme power which was denied to Ialdabaoth.
Being formed, as the book Zohar
on the Song of Solomon says, from the same dust of which the temple was sub ^33 tanta n»n nssnnon nmn arb) Dipo ren vbw tonn pan njBi sequently formed; jenoi b»t23 KtnpD ">3T Kisyo pawn »m Knotw »ibjn3 naji xnsriK in \b n3"pn mbyn rr>m ntx> -mart? rbytb hood rvxr nensn by "131 innSc'l 'tOE>.
And when the Al the same way the material from whence the first parent of the human race was mighty drove forth Adam from Paradise thus described by the Gnostic Justin: ol roO'EXweljit dyjeXoi Xa/9<Wei dvb riji KaWLtrrns yys, rovriartv ot)/cdiro made, he cast him on the lowermost earth, a place is darkness and void. ...And when dam A of came there, fear and dismay and ex ceeding great darkness fell upon him, and rod Bwpiuoovs /dpovs Tjjt 'ESifi, dXXA the flaming sword was in dir6 rwv inrep fiovfi&va avdpujirouoGtv of the gleam koX iipjpuv xuplbiv TV* fV*> toIoww rbv every spot and corner of earth, so that th is tv0puTrov.
HlWOL. Phil. V.
16.
We have already had occasion to remark the distinction drawn between flDtPJ and E>BJ, p.
161, n. he had no place to hide himself.
. The .
Almighty then raised him to Adamah, the second in an ascending series, as it said, and the Lord God sent him forth is 3.
OI'HITARUM
Mvfli\ suam ipso"1111» et cognoverunt eeipsos nudos et corporis materiam; Gmassxi'v' e* cognoverunt» quoniam mortem bajulant, et 1magnanimes exxxx stiterunt, cognoscentes quoniam ad tempus corpus circumdatuin est eis : et escas quoque invenisse eos, praeeunte eis Sophia, et satiatos coisse invicem carnaliter, et generasse Cain, quern dejectibilis serpens cum filiis suis statim suscipiens evertit, et adimplcvit mundiali oblivione, in stultitiam et audaciam immitu. m. tens, ita ut et dum fratrem suum Abel occideret, primus zelum et mortem ostenderit.
Post quos secundum providentiam Prunici dicunt generatum Seth, post JNoream : ex quibus reliquam multitudinem hominum generatam dicunt, et ab inferiori heb-O-m-. domade in omnem malitiam immissam, et apostasiam 3superiori sanctfE hebdoniadse, et idolatriam, et reliquam universam contemtionem, cum contraria eis esset semper mater invisibiliter, et proprium salvaret, hoc est, huinectationem luminis.
Sanctam
autem hebdomadam septem Stellas, quas dicunt planetas, esse volunt, et projectibilem serpentem duo habere nomina, * Michael et Sainael, dicunt.
Iratum autem Ialdabaoth hominibus, quo-
magnanimes : longanimes would the fall of man by means of the serpent, and was called the Angel of Death, the Prince of Air.
So in Gen. iii. 6, the Targum of Jonathan has NriHS nDrjl have been the better word, meaning patient, fiaKpodvfiovvrei.
8 AntJND. Norean: mjJ3, puella, of KniDT ^£ b$BD TV The woman be whom nothing is known.
3 The conjectural emendation of Grabe makes out a consistent sense, a held Sammael, the Angel of Death.
Maimonideb also in the More Ncrochim, II.
30, says that Sammael is but another tuperiori tancta hebdomade; having name of Satan, and that he tempted Eve under the form of the serpent ; in reference to the defection caused by Prunicos.
The superior hebdomad was headed by Bythus, the inferior by Ial the Commentary also Debarim Jlabba he is called D'JCfn bb J?Sn bvi^D dabaoth.
4 Michael was the first of the iirp-piSammael, the evil otic, chief of devil*.
He was also known, according to R.
Ehas, as Atmodeut.
The reading of koI &yye\oi engendered by 'EXwefyi and 'EStfi.
See p. 233, note 4.
He had in Za/xawi is found in Theodoret, /cal t'ov charge the element of water, as in the 6<pt6fiop<povde tKtlvov Mix&^A koX Za/xavbook PD'CH H1DJI it is said, ^>60'D D'o b& nt^ sin Dns niD' Kin This is in keeping with the notion that vi. dn/tdfouat.
H. Fab. I. 14. If it were not for the translation, and for the Rab binical authority for Sammael, this might the serpent, or NoPs, waB the offspring of Ialdabaoth, who had himself a watery origin.
He was the tutelary angel also of the Jewish people, from the time be imagined to be a true reading; for as summed with the Hebdomad, the Serpentiform ./Eon made an Ogdoad, i. c.
,3,DK', octavus.
Sammael is cer when he wrestled with Jacob.
In the Cabbalistic account of angels Sammael tainly a name mali ominis to give to the was the evil Bpirit that brought about symbol of Intellect.
II^RESIS
CABBALISTICA.
niam eum non oolebant, neque honorificabant, quasi Patrem uij-t et Deum diluvium eis immisisse, ut omnes sioiul perderet.
G5f|ssIiir'
Contra stante autem et hie Sophia, salvatos eos esse qui circa xxx1UNoe erant in area, propter humectationcm illius luminis quod ab ea erat, per quam iterum adimpletum esse mundum hominibus : ex quibus quendam Abraham elegisse et ipsum Ialdabaoth, et te8tamentum posuisse ad eum, si perseveraverit semen ejus Berviens ei, dare ei haereditatem terrse.
Post per Moysen eduxisse ex iEgypto eos qui ab Abraham essent, et dedisse eis legem, et fecisse eos Judseos, 'ex quibus elegisse septem dies, quos et sanctam hebdomadam vocant.
Et unusquisque eorum suum praeconem assumit ad gloriandum, et Deum annunciandum, uti et reliqui audientes glorias, servirent et ipsi his qui a prophetis annunciantur dii.
Sic autem prophetas distribuunt : hujus quidem Ialdabaoth Moysen fuisse, et Jesum Nave, et Amos, et Abacuc: illius autem Iao,
Samuel, et Nathan,
et Jonam, et Michaeam : illius autem Sabaoth, Heliam, et Joel, et Zachariam: illius autem Adonai, Esaiam, et Ezechiel, et Jeremiam, et Daniel : illius autem Eloi, Tobiam, et Aggreum : illius autem Orei, Michaeam, et Nahum : illius autem 2Astanfei, Hesdram, et Sophoniam.
Horum igitur "unusquisque glorificans suum patrem et Deum, Sophiam et ipsam per eos multa locutam esse de Primo 1 There ia some difficulty in these suggested by some such words as fol words, and Grabs, contrary to his usual low.
'Ef dv (xpocdjc sell.) iKKi^aaOai tAs irra T]p.(pas, it Kal ttjx aylav 'E/3custom, waives it.
Massdkt, consider topAta KaKovai.
Kal eh luaaTos ain&v ing that Judceos is the antecedent to which ex quibus refers, casts about for t&v Kjjpi/Ka avrov TrpoaKapfiavu elt t6 So£d£i<r0ai xal AirayyiWeffffai rbv Qebv, some Greek equivalent for dies apply Iva Kal ercpot twv hralfaf aKovovrei, ing to these planetary ^Eons, that may assist to clear the sense.
He considers ai)roi 8ou\efoui(TL rots 5ta twv irpotprp-Civ aTnryye\p.ii>ois OeoU.
Each deified day of that tpaca is such a word, the meaning the week had his ministering prophets. being, that Ialdabaoth made the Jews Cf. the sequel, Horum igitur unus his peculiar people, and that the seven quisque glorificans suum Patrem et Deum.
3 The Clebm. MS. has Astanfi dei.
.fljons chose each a prophet to glorify himself.
But it is difficult to imagine 8 Unusquisque glorificans; the use of that the translator having the word the participle without a finite verb, (pica, or any other such word in his though rare in classical writers, is not text, should have rendered it by diet, wholly unknown, e.g. aire yap fv xaci;thereby confounding a very palpable yvptai rats KoivaTs 5t56yres ytpa ra and easy meaning.
The best way, how ever, to look at all these difficulties is vopAfrbfieva, otfre Kopwditp dvSpl TpoKaTapxbpcvoi tuv lepu/v.
THUCTD. I. 15.
In such cases the finite verb must be through the medium of the Greek ; the Latin translation was in all probability
lib. i.
Homine *et incorruptibili Mone, et de illo Christo, qui sit surxxviil. 6.
*■ ....
GMAs"iiT' 8um' dicunt, prsemonentem et remorantem homines in lncorrup-
OrniTARUM "■ tibile lumen, et in Primum Hominem.et Mn descensionem Christi : in quibus conterritis principibus, et admirantibus novitatem in his quae a prophetis annuntiabantur, operatam esse Prunicum per Ialdabaoth nescientem quid faciat, duorum hominum factas esse emissiones : alterum quidem de sterili Elizabeth, alteram autem ex Maria Virgine.
Et quoniam non haberet eadeni ipsa requiem, neque in ccelo, neque in terra, contristatam invocasse in adjutorium matrem.
Mater autem ejus, Prior Foemina, miserata est super pcenitentia filiae, et postulavit a Primo Homine adjutorium ei mitti Christum : qui et descendit emissus ad sororem suam, et ad humectationem luminis.
Cognoscentem autem earn, quae deorsum est Sophiam, 3descendere ad fratrem
ejus, et annuntiasse ejus adventum per Johannem, et praeparasse baptismum pcenitentise, et ante adaptasse Jesum, uti descendens Christus inveniat vas mundum, et uti per filium ejus Ialdabaoth foemina a Christo annuntiaretur.
Descendisse autem eum per septem coelos, assimilatum filiis eorum dicunt, et sensim 4eorum evacuasse virtutem.
Ad ipsum enim universam humectationem luminis concurrisse dicunt, et descendentem Christum in hunc mundum, induisse primum sororem suam Sophiam, et exultasse utrosque refrigerantes super invicem : et hoc esse sponsum et sponsam definiunt.
Jesum autem quippe ex Virgine per operationem Dei generatum, sapientiorem, et mundiorem, et justiorem hominibus omnibus fuisse ; 5 [in] Christum perplexum Sophia? descendisse, et sic factum esse Jesum Christum.
Multos igitur ex discipulis ejus non cognovisse Christi descensionem in eum dicunt: descendente autem Christo in • Mabbukt observes that the sense supplied from the context ; here perhaps mtdta locutus est must be understood requires descendcre ad sc fratrem suum.
* The Clermont MS. reads eos, in from the following sentence.
There is no need to alter the passage, as Grabs ducing the notion that the original conjectures, to unoqtioquc glorificantc, reading may have been eos eracuasse a virtulc ; the translator's tj>!\n \tl-ii.
5 The particle in is omitted in the Clermont, Pass., and Voss.
MSS., much less to supply, as Massdet pro poses, the substantive verb est.
1 The Clerm.
MS. omits et incor ruptibili Jione, it was a synonym for and is included in brackets, as super fluous.
If admitted, we must suppose eum to have followed it applying to the First Man, and looks like a gloss. a The Aeund. has inde, the true reading may have been in inde descen Jesum Christum, possibly in Xpm may have arisen out of in eum. sionem, els TTjv IrBev KarAfkurm X/hotoP.
ERROR
ANTIQUISSIMUS.
Jesum, tunc 'coincepisse virtutes perficere, et curare, et annun- ^1*1^ tiare incognitum patrem, et se manifeste
Filium Priori Hominis GMAssxiiT' confiteri.
In quibus irascentes principes et Patrem Jesu, ope- "x13 ratos ad occidendum eum : et in eo cum adduceretur, ipsum m. 112. quidem Christum cum Sophia abstitisse *in incorruptibilem jEonem dicunt ; Jesum autem crucifixum: non autem oblitum 3suum Christum, sed misisse desuper virtutem quandam in eum, quae excitavit eum in corpore, quod et corpus 4animale et spiritale vocant : mundialia enim remisisse eum in mundo.
Videntes autem discipuli resurrexisse eum, non eum 5cognoverunt, sed ne ipsum quidem Jesum cujus gratia a mortuis resurrexit.
Et hunc maximum errorem inter discipulos ejus fuisse dicunt, quoniam putarent eum in corpore mundiali resurrexisse, ignorantes quoniam caro et sanguis regnum Dei non eapprehendunt.
Conicor.xv. so.
firmare autem volunt descensionem Christi et ascensionem ex eo, quod neque ante baptismum, neque post resurrectionem a mortuis, 7aliquid magni fecisse Jesum dicant discipuli, ignorantes adunitum esse Jesum sChristo, et incorruptibilem iEonem' hebdoniadi : et mundiale corpus animalium dicunt.
Remoratum 1 The Clebmont MS. reads ccepisse, lepras toO ^urijpos avaaTTjuai rty ffdpxa.
Hot. F. i.
14.
For ne, Ab. reads nec. other MSS. coincepisse, for which it is difficult to see any reason ; the first cujus gratia, Si' ov.
6 Apprehendunt, agreeing with the syllable possibly had its origin in the last letter of tunc preceding.
Syriac which means occupare as well as lucreditare ; the Syriac verb might be rendered by KaTaXapfiivtu/, but it is difficult to see how Kknpovo- ■The Clermont MS. omits in ; but it cannot be spared.
See p. 228.
5 It is not improbable that the word Jesus may have been lost in sui, and /irjocu, of the Greek text, should be that the sentence originally ran non rendered by apprehendunt.
7 Aliquid magni, the Clebmont false autem oblitum Jesus sui Christum.
4 Which was to the material body, reading magnolia qua: indicates perhaps the genuine words magna aliquce, the as the prototypal Adamas was to Adam. equivalent of the Greek /leyiXa rlva.
8 The cod. Clarom. has Christum.
8 Massuet reads hcbdomadali on ■There seems to be a double mean ing in cognoverunt; the disciples knew not Jesus invested with a body, car the evidence of the Voss. and PabseraoUovofilav, and they certainly knew not TIAN MSS.
He also substitutes ani Jesus as he had lived upon earth, be mate for animalium, but without suffi cause his body was resolved again into its original elements ; so Hippolyttjs cient authority.
Grabe's text involves no material difficulty, and it is followed.
It should be noted that the disciples says that the Saviour's last words to the blessed Virgin, according to the are said to have been ignorant of the Ophite interpretation, applied to the fact that Jesus was raised from the animal and material body alone ; Tvvai, dir^xe'S oov rbv vlbv, rovriari rbv fax1' dead, not in a body of flesh, but in a heavenly body, with which some efflux KOP av&puirov kclI rbv x^kOv.
26. of Christ was united ; also that they Theodobet also says that they consider were not aware that Christ was only ed Toi/i a-rroffToXoOt irKairqdTivaL, ytvofu-