FOOTNOTES
[1] Who these Docetae are is a puzzle. Although Cruice writes the name Δοκήται, Salmon (D.C.B., s.h.n.) gives it as Δοκιταί which is, he says, the spelling adopted by both Hippolytus and Clement of Alexandria. Their tenets as here described have nothing to do with the opinion that the body of Jesus existed in appearance only which we have seen current among the Simonians, Basilidians, Marcionites, and the followers of Saturninus and perhaps of Valentinus. Nor does it seem connected with any proper name such as the fictitious one of Ebion which was invented to explain to Greek ears the appellation of the Ebionites. It may be thought, perhaps, that it was a kind of nickname derived from this chapter’s opening metaphor of the δοκός or “beam,” but this is too far-fetched to be insisted upon. Clement is the only early author who mentions them, and then does so in a fashion (e. g. Strom., VII, 17) which makes it fairly clear that it is those who held Docetic opinions generally so called, and not any special sect to which he is referring. He also says that Julius Cassianus, a Valentinian, was the founder of Docetism of the Simonian kind and St. Jerome (adv. Lucifer, 23) takes this further back by the statement that the opinion in question was current in the life-time of the Apostles. Nor is there anything novel or peculiar in the doctrines set forth in our text of the Docitae or Docetae. The image of the fig-tree with which this chapter opens is but an amplification of the “Indivisible Point” put forward earlier in our text, and there is nothing here stated which is inconsistent with the teachings of Valentinus. This will be further discussed when we come to consider the source of this chapter.
[2] ἐκ φυσικῆς φιλοσοφίας. That is, drawn from the study of nature and natural objects such as trees and the anatomy of the eye, for which see infra.
[3] No further reference is made to the Indian Gymnosophists or “Brachmans,” and this sentence has probably slipped in from some other part of the roll.
[4] δοκός, the “beam” of the Gospels (Cf. Matt. vii. 3, 4; Luke vi. 41, 42). Hippolytus who here resumes his habit of punning tries to connect it with δοκεῖν, “to seem.”
[5] Θεὸν εἶναι τὸν πρῶτον. That this construction is the right one, see p. 400 Cr. and the summary in Book X, p. 496 Cr.
[6] The rhetorical form of this sentence should be noted.
[7] Cf. Matt. xii. 19, 20; Mark xi. 13-21; Luke xii. 7.
[8] As Salmon (ubi cit.) points out, in the Valentinian system, the male heads of the first three series of Aeons, i. e. Nous, Logos and Anthropos occupy a position corresponding to these three first “principles” or ἀρχαί. The fact that their spouses or syzygies are not here mentioned is accounted for by the statement (on p. 101 infra) that they are all androgyne, or as is here said “lacking nothing for generation,” i. e. capable of production without assistance.
[9] Cf. Deut. v. 22. These words have already been quoted in the chapter on the Sethians (I, p. [165] supra). Although here attributed to Moses, they can hardly be taken from Deuteronomy, which describes Moses’ death.
[10] Like the Bythos or Unknowable Father of Valentinus.
[11] Lit., “that the perfect being numbered is ten.”
[12] Lit., “all the aeons were thirty.”
[13] The words μετρήσας, κατέλαβεν, νοήσας here all seem to be equivalent to “multiplied himself,” and to have been used as a play on the double sense of the other words.
[14] This may possibly be an allusion to the Valentinian Horus surrounding and guarding the Pleroma.
[15] Matt. xiii. 3, uses δίδωμι, “yield,” for ἐποίει as here. Cf. Mark iv. 3, 8, ἔφερεν, “bore.” Luke viii. 3-5 stops short at a “hundred-fold.”
[16] οὐκ ἔστι πάντων ἀκούσματα, “not the hearing of all.”
[17] See n. on previous page.
[18] τὸν μέσον αὐτῶν γέννημα κοινὸν ... τῶν ἐν μεσότητι Σωτῆρα πάντων. Cruice, whom Macmahon follows, would translate “a common fruit, a mediator ... the Saviour of all those who are in meditation”; but I cannot make the sense out of the Greek. Miller, by transferring the word Μαρίας to a place after μεσότητι, would make it read “through the interposition of Mary.”
[19] κεκοσμημένων, perhaps “set in order or arranged.”
[20] Μονογενής. One of the very few instances in Gnostic literature, where the word can be thus translated rather than as “one of a kind,” or Unique. The explanation in parenthesis shows that it is so intended here, but is probably of a late date.
[21] πῆξιν, “fixedness.”
[22] So the part of the Pistis Sophia which is most plainly Valentinian, has constant allusions to τριδυναμεις or triple powers.
[23] χαρακτῆρας, “impresses” or “marks.”
[24] ἄφθονον, “devoid of envy.”
[25] Στερεώσας οὖν κάτωθεν, καὶ διεχώρισεν ἀνὰ μέσον τοῦ σκότους καὶ ἀνὰ μέσον τοῦ φωτός. Firmamentum igitur quum ab imo confirmasset, divisit per medium tenebras et per medium lucem. Macmahon follows Cruice, but ignores the repeated ἀνὰ μέσον.
[26] Cf. Gen. 1. 4-7.
[27] ἐκτύπωμα.
[28] Gen. i. 1.
[29] See supra, Vol. I. p. [128], for this fiery God, there called the Demiurge Jaldabaoth.
[30] A pun on βάτος, “bush,” and βατός, “passable.”
[31] ἀνυπόστατος, “not hypostatized.” Cruice has “non subsistens.”
[32] This seems the only construction, unless we are to consider that it is the Demiurge who wilfully ill-treats the souls.
[33] ἀποψυχεῖσαι. A common pun between ψυχή, “soul,” and ψῦχος, “cold.”
[34] Not in the Canon. As Cruice points out, it is from some apocryphal book which puts it into the mouth of Job’s wife and adds it to Job ii. 9. It is also met with in St. Chrysostom’s homily, de Statuis.
[35] Matt. xi. 14, 15.
[36] This doctrine of transmigration cannot be shown to have formed part of Valentinus’ own teaching. It appears, however, among some of his followers. Cf. Forerunners, II, cc. 9, 10.
[37] A pun on φθαρτοί, “mortals,” and φθορά, “corruption.”
[38] εἰς τὸν (δέκατον) κόσμον. Cruice would omit the δέκατον. It clearly, however, means the world of the Decad, Jesus having come down from the “most excellent Ogdoad.”
[39] Evidently Hippolytus has not here any book or writing of a particular author before him, but is giving the opinion of the sect generally.
[40] Εὐηγγελίσατο. Cf. the ἐν τοῖς Εὐαγγελίοις which follows.
[41] John iii. 5, 6. The Greek text omits ὅτι, “because.”
[42] οἰκεῖος, “peculiar to.”
[43] This is markedly Valentinian. The Ogdoad is of course the Highest Heaven, the Decad the middle one. See n. on p. 31 supra.
[44] He here puns again on δοκεῖν, “to seem,” and δοκός, “beam.”
[45] The source of this chapter can hardly have been a written book or MS. The style is distinctly that of Hippolytus himself; the passion for plays on words which he has before exhibited, but has kept under restraint while quoting from serious writers like Basilides and Valentinus, here resumes its sway; and he adds to it a fancy for putting several nominatives in apposition without the τουτέστι which he has heretofore generally employed. This, and the nature of the rhetoric all go to show that he is here quoting not from a written, but from a spoken discourse. The author of this is of course unknown to us; and Hippolytus, who may very likely have forgotten his name, gives us no clue to his identity; but it is fairly clear that he must have been a follower of Valentinus. The Three Aeons who went forth from the first ἀρχὴ τῶν ὅλων correspond to the Nous, Logos and Anthropos who rule over the Valentinian Ogdoad, Decad and Dodecad, and the care taken to bring the number of Aeons up to thirty practically settles this, while the existence of Horos is hinted at, and that of the Sophia is barred only by the attribution of both sexes to all the Aeons. Perhaps, however, the most striking proof of Valentinianism is the myth of all the Aeons coalescing to produce the Jesus who brings salvation, a myth which is not to be found in any other system. If the theory be accepted that Hippolytus’ source for the chapter was a Valentinian sermon, the name of Julius Cassianus as its author deserves consideration. He is described by Clement of Alexandria (Strom., III, 13, sqq.) as the founder of Docetism, and as connected with the school of Valentinus, while certain Logia quoted by him appear also in the Valentinian Excerpta Theodoti. For other particulars about him see D.C.B., s.nn. “Cassianus” and “Docetism.”
[46] This “Monoimus Arabs” is known to no other heresiologist save Theodoret who here as elsewhere probably copied from Hippolytus. Salmon (D.C.B., s.n. “Monoimus”) suggests that the name may cover the Jewish appellation of Menahem, which is not unlikely. His system as here disclosed has this in common with that of the Ophites or Naassenes of Book V that both begin with a Divine Being called “Man” for no other assigned reason than that his manifestation here below is known as the Son of Man. He is not, however, here called Adamas as with the Naassenes, and the remark about his being at once father and mother is not necessarily connected with the Naassene hymn quoted on p. 140 Cr. For the rest, there is, pace Salmon, nothing distinctly Christian about Monoimus’ doctrine, and although the passage from Colossians about the Pleroma dwelling in the Son of Man is here again introduced, the context makes it possible that this is the comment of Hippolytus rather than a direct quotation. On the other hand, Monoimus several times speaks slightingly of those who believe that the Son of Man was born of a woman, and he shows a reverence for the Law and the Passover which a Christian of the second century would hardly have exhibited. His opinions seem in fact to be more pantheistic than Christian or Judaic, although as Macmahon truly remarks, his similes about the Creation are not far removed from those of Philo. His remarks about numbers have possibly been corrupted in the copy, and are unintelligible as they stand; but it is not unlikely that they cover some early Cabalistic notions and that his “Perfect Man” may be the Adam Cadmon of the Cabala.
[47] γεγένηται μακράν, longe abest, Cruice, “was far removed,” Macm.
[48] This line does not occur in our editions of Homer. It is apparently a conflation of the statement in Il., XIV 201 that Oceanus is the “Father of the Gods” and that in l. 246 that he is the “Father of them all.”
[49] Ἦν καὶ ἐγένετο. This has been thought a quotation from St. John’s opening chapter, but the parallel is not very close. As Salmon (art. cit.) points out, it signifies Being and Becoming.
[50] πρὸς ἑαυτήν.
[51] The Naassene hymn in Vol. I, p. [120] supra runs: “From thee comes father and through thee mother, two immortal names, parents of Aeons, O thou citizen of heaven, man of mighty name!” It is quite possible that Hippolytus, remembering this, is merely here repeating part of it as comment and without attributing the quotation to Monoimus.
[52] Cruice points out that this κεραία or tittle is the acute accent placed over a letter of the Greek alphabet which converts it into a numeral. Thus, ι = Iota, ί = 10.
[53] Cf. Col. i. 19, “For it pleased (the Father) that in Him the whole fulness should dwell.”
[54] Salmon (art. cit.) points out that this is “at first sight mere pantheism.” It is difficult to put any other construction upon it.
[55] These six powers have been compared to Simon Magus’ six “Roots,” which Simon also connects with the six Days of Creation. Cf. p. 252 Cr.
[56] Exod. vii. 20; viii. 16.
[57] σχηματίζει. Macm. translates “shape.”
[58] δεκάπληγος. Qy. δεκάπληγμος? The word is apparently dragged in for the sake of making a pun with πληγή, “a stroke.” Πληγμός is a medical term for a seizure or apoplectic stroke, and probably has the same root.
[59] πληγή.
[60] δεκάπληγος καὶ δεκάλογος.
[61] Salmon (art. cit.) thinks this may have some connection with the Quartodeciman heresy mentioned later in the book.
[62] So Cruice, in omnibus istis creaturam sine fermento mundi, but I see no meaning in the words.
[63] Isa. xl. 6.
[64] These are the “accidents” of substance which Hippolytus has attributed in Book VI to Pythagoras, and in Book VII to Aristotle. See pp. [21] and [64] supra. According to Book VI (ubi cit.) the [Neo-] Pythagoreans also used the image of the tittle.
[65] Probably some follower of Monoimus, but not otherwise known.
[66] So the Codex. Duncker and Cruice would both read σεαυτῷ, “for thyself.”
[67] Of the source of this chapter little can be said. Both the statements in the earlier part of the text and the letter to Theophrastus bear internal marks of having been taken from real documents. They contain also some peculiarities of diction and construction, which would be quite consistent with their author being an Oriental imperfectly acquainted with Greek.
[68] This short notice of Tatian is condensed from the almost equally short notice of Irenæus (I, xxviii.), who seems to connect Tatian with the sect of Encratites. Eusebius (Hist. Eccl., I, xvi.), while mentioning him as a pupil of Justin, does not speak of him as a heretic. Epiphanius (Haer., XLVI) follows Irenæus, and Theodoret (Haer. Fab., I, xx.), Hippolytus.
[69] Of this Hermogenes we know already from Tertullian’s tract against him to be found in the second volume of Oehler’s edition of Tertullian’s works. The date of this tract is said on good authority to be 206 or 207 A.D., and as it speaks of Hermogenes as then living, gives us his approximate date also. It is further said that he was a painter, probably of mythological subjects, that he lived at Carthage, and that he was several times married. Clement of Alexandria also mentions him, and it is suggested that both Tertullian and Clement drew from a tract against him said by Eusebius to have been written by Theophilus of Antioch. The heretical tenets with which he is charged are his contention that God could not have created the world from nothing and that Matter must therefore be co-existent with Him, that Christ on His Ascension left His body in the Sun, and that Adam was not saved. The first of these Tertullian would derive from Stoic teaching, while he does not touch on the second, which is, however, recorded by Clement, nor on the third, which Irenæus (I, xxviii) attributes to the Encratites. It is probable, however, that all three may be derived from the Western Asian tradition, which later gave birth to Manichæism, of which therefore Hermogenes’ heresy may prove to have been a forecast.
[70] ὕλην ἄκοσμον, “unordered matter.”
[71] οὐσία, “substantia,” Cr. and Macm.
[72]Μαρτυρίᾳ δὲ χρῆται.
[73] Ps. xix. 4, 5, “set up his tabernacle in the Sun,” A. V.
[74] The probable source of this chapter has been dealt with in the note on previous page.
[75] This is, I think, the first mention of the Quartodecimans as heretics. Eusebius, who thinks that the schism on the point began in the reign of Commodus, treats them with great tenderness, and says (Hist. Eccl., cc. xxiii. and xxiv.), that “the Churches of all Asia” held their opinions, and that Irenæus himself pleaded their cause before Pope Victor. Epiphanius (Haer., XXX) says that they derived their origin from a mixture of the Phrygian and Quintillian or Priscillianist sects, probably confusing them with the Montanists.
[76] Gal. v. 3.
[77] This heresy of the “Phrygians” is, of course, that generally called the Montanist, which seems to have broken out about the year 180. For some time it was not violently opposed by the orthodox, and Tertullian himself became a convert to it and probably died in its confession. Later it came to be looked upon as an enemy only one degree less prejudicial to the Catholic Church than Gnosticism, and therefore one to be stamped out by excommunication in pre-Constantinian times, and by persecution afterwards. Its tenets are sufficiently summarised in our text for a general understanding of them and their connection with later forms of Patripassianism; but any one wishing to go further into the subject is recommended to read Dr. Salmon’s able article on “Montanus” in D.C.B., which will give him all that is really known as to the sect and its tendencies. Its centre seems to have been always Asia Minor.
[78] ταῦτα τὰ γύναια. The phrase is Aristotelian. Cf. same word later on same page.
[79] χάρισμα.
[80] ξηροφαγίας καὶ ράφανοφαγίας. First phrase, “dry food.”
[81] There is no reason to believe that in what he says here Hippolytus is drawing from any written document. As the Montanists on being condemned by the rest of the Church appealed first to the Gallic Churches in which Hippolytus’ master Irenæus was a leading spirit, and later to the Church of Rome, all that he says about them must have been familiar to his hearers without referring to any earlier writers.
[82] Ἐγκρατῖται, from ἐγκρατεῖς, “the continent ones.” Many Gnostic sects, e. g. those of Saturninus and Marcion seem to have been called Encratites, the reason given by themselves for their abstinence being the malignity of matter. But it is plain from Hippolytus’ statement as to the orthodoxy in other matters of those he describes, that these were not Gnostics, but Catholics who practised asceticism inordinately. This is doubtless his reason for quoting St. Paul against them and for ignoring Irenæus’ statement that Tatian was their founder, that they taught a system of Aeons and denied the salvation of Adam. Bearing in mind that he thought the Docetae to be an independent sect, it seems probable that in this Book he intended to turn his back upon the Gnostics and to describe only the other sects with a closer resemblance to orthodox Judaism and Christianity. The whole work would thus form a roughly graduated scale extending from the undisguised heathenism of the Ophites to the purely theological errors of Callistus, the description of which seems designed to form the climax of the book. The fact that it was probably, as said in the Introduction, begun, laid aside, and then taken up again and finished, is sufficient to account for discrepancies like that involved in the concluding sentence of this Book.
[83] πεφυσιωμένοι. Cf. the Φυσιώσεις of 2 Cor. xii. 20.
[84] τῆς ὑγαινούσης διδασκαλίας. The N.T. substitutes πιστέως, “faith,” for “teaching,” and omits the adjective.
[85] 1 Tim. iv. 1-5, verbatim save as in last note.
[86] It follows from this that Hippolytus is indebted to no other writer than himself for the facts in this chapter.
[87] Νοαχιτῶν. The Codex has Νοχαϊτων.
[88] The Cainites are described by Irenæus (I, xxxi) as anterior to Valentinus. The Noachites are mentioned by no other writer. It is difficult to account for the remarks of Hippolytus about the Ophites in this passage in view of the fact that the greater part of Book V has been devoted to the doctrines of the “Naassenes”—a word which he evidently recognized as identical with “Ophites.” Unless we are to believe that Ὀφιτῶν is here a copyist’s error for the name of some other sect, we are almost compelled to accept the theory given in the Introduction, i. e. that the materials for Book V only came into Hippolytus’ hands after the rest of the book was written, and that their heresy was then suddenly pitchforked into the place in which we find it without due consideration of its accord with passages like the present. In that case the “seven Books before this” on p. 397 Cr. must originally have read “five,” unless we are to suppose that their place was occupied by the description of the Jewish sects later transferred to Book IX.
p. 424.
BOOK IX
NOETUS, CALLISTUS, AND OTHERS
1. These are the contents of the 9th (Book) of the Refutation of All Heresies.
2. What is the blasphemous folly of Noetus and that he gave heed to the doctrines of Heraclitus the Obscure and not to those of Christ.
3. And how Callistus having mingled the heresy of Cleomenes, Noetus’ disciple, with that of Theodotus, set up another and newer heresy, and what was his life.
4. What was the fresh invasion[1] of the stranger spirit Elchesai and that he covers his own transgressions by appearing to keep to the Law, while he in fact devotes himself to Gnostic opinions [entirely], or to astrological and magical ones in addition.
5. What are the customs of the Jews and how many their differences.
6. A long fight has now been fought by us concerning all [early] heresies, and we have left nothing unrefuted. There still remains the greatest fight of all, [to wit] to p. 425. thoroughly describe and refute the heresies risen up in our own day, by means whereof certain unlearned and daring men have attempted to scatter the Church to the winds, [thereby] casting the greatest confusion among all the faithful throughout the world. For it seems fit that we should attack the opinion which was the first cause of [these] evils and expose its roots, so that its offshoots, being thoroughly known to all, may be contemned.
1. About Noetus.
7. There was a certain man, Noetus[2] by name, by birth a Smyrnæan. He introduced a heresy from the opinions of Heraclitus. Of which [Noetus], a certain man named Epigonus becomes the minister and pupil, and on his arrival at Rome sowed broadcast the godless doctrine. Whose teaching Cleomenes, by life and manners alien to the Church, confirmed, when he had become his disciple.[3] p. 426. At that time Zephyrinus, an ignorant and greedy man, thought that he ruled the Church, and, persuaded by the gain offered, gave leave to those coming to him to learn of Cleomenes.[4] And himself also being in time beguiled, ran into the same errors, his fellow-counsellor and comrade in this wickedness being Callistus, whose life and the heresy invented by him, I shall shortly set forth. The school of these successive [teachers] continued to grow stronger and increased through the help given to it by Zephyrinus and Callistus. Yet we never yielded, but many times withstood them to the face, refuted them, and compelled them perforce to confess the truth. They being ashamed for a season, and being brought by the truth to confession, before long returned to wallowing in the same mire.[5]
8. But since we have pointed out the genealogical succession of these [men], it appears left to us to set forth their evil mode of teaching their doctrines. The opinions of Heraclitus the Obscure being first explained, we shall then make evident the parts of [their doctrines] which are p. 427. Heraclitan, but which, perhaps, the present chiefs of the heresy do not know to be those of the Obscure, but think to be those of Christ. Should they meet with these [words], they might, thus being put to shame, cease from their godless blasphemy.[6] And although the teachings of Heraclitus have been before expounded by us in this [our] Philosophumena,[7] yet it seems expedient to repeat them now, so that by their closer refutation, those who think they are disciples of Christ may be plainly taught that they are not His, but are those of the Obscure.
9. Now Heraclitus says that the All is (one),[8] divided [and] undivided, originated [and] unoriginated, mortal [and] immortal, reason [and] eternity,[9] Father [and] Son, a just God. “It is wise,” says Heraclitus, “that those who listen, not to me, but to reason,[10] should acknowledge all things to be one.” And because all men do not know nor acknowledge this, he reproves them somehow thus: “They do not understand how anything that is diverse can agree p. 428. with itself. It is an inverse harmony, like that of a bow and a lyre.” But that the All is ever Reason[11] and exists by it, he thus declares:—“That this Reason ever exists, men do not understand either before they hear it or when they hear it first. For while all things come to pass according to this Reason, they seem to be ignorant of it, although they seem to have attempted endlessly[12] by words and deeds such a description as I now give by analysis of their nature and by saying how things are.” But that the All is a Son and for ever an eternal being of the universals, he says thus: “A boy playing at tables[13] is Eternity; the kingdom is a boy’s.” That he is father of all things that have been generated, begotten and unbegotten, the creation and [its] Demiurge, we have his saying: “War is father of p. 429. all, but king of all; and it displays some men as gods, others as men; some it makes slaves, others free. Because [this][14] is a harmony like that of bow and lyre.” But that the unapparent, the unseen and unknown by men is [better],[15] he says in these words: “An unapparent harmony is better than an apparent.” He thus commends and admires that which is unknown to him before that which is known, and the invisible before that which can be [seen]. And that it is to be seen of men and is not undiscoverable, he says in these words: “Whatever sight, hearing [and] learning can receive,[16] I honour before all,” he says, that is, [I prefer][17] the things seen to those unseen. From such phrases of his it is easy to comprehend his argument. He says that men are deceived in regard to the knowledge of things apparent like Homer, who was the wisest of all the Greeks. For children when killing lice, tricked him by p. 430. saying: “What we see and clutch we leave behind; but what we neither see nor clutch, we take away with us.”
10. Thus Heraclitus supposes the apparent to have an equal lot and honour with the unapparent, as if the apparent and the unapparent were admittedly one. “For,” he says, “an unapparent harmony is better than an apparent,” and “Whatever sight, hearing [and] learning [these are the organs] can receive, this, he says, I honour above all,” thus not honouring by preference the unapparent. And so Heraclitus says that neither darkness nor light, nor good nor evil are different,[18] but are one and the same. Therefore he blames Hesiod that he did not know Day and Night, for Day and Night, he says, are one, speaking somehow like this: “Hesiod is the teacher of most things, and they feel sure that he knew most things, who did not [however] know Day and Night. For they are one.” And [as to] good and evil:—“Now the surgeons,” says Heraclitus, “usually cut, burn, and in every way torture the sick, and complain that they receive from them no fitting reward for their labours, although they do these good works on p. 431. the diseases.” And both straight and crooked, he says, are the same. “The way of wool-carders, he says, is both straight and crooked, [because] the revolution of the tool called cochleus[19] is both straight and crooked; for it revolves and moves upwards at the same time. It is, he says, one and the same.” And upward and downward are, he says, one and the same: “The way up and down is one and the same.” And he says that the polluted and the pure are one and the same, and the drinkable and the undrinkable also. “The sea,” he says, “is at once the purest and the most polluted water, for to fish it is drinkable and salutary, but to man undrinkable and hurtful.”[20] And in the same way, he says, admittedly the immortal is mortal and the mortal immortal, in such words as these: “Deathless are mortals, and mortals are deathless, when the living take death from these, and the dead life from those.” But he speaks here of the resurrection of this visible flesh p. 432. wherein we have been born. And he knows God to be the cause of this resurrection, saying thus: “Those here will rise again and will become the busy guardians of living and dead.” And he says also that the judgment of the ordered world and of all therein will be by fire, speaking thus: “Thunder governs all things,” that is, it corrects them, meaning by “thunder” the everlasting fire. But he says also that this fire is discerning and the cause of the government of the universals, and he calls it Need[21] and Satiety. Now Need is according to him the Ordering [of the world],[22] but Satiety the Ecpyrosis. For “Fire,” he says, “coming suddenly will judge and seize all things.”[23]
In this chapter [entitled] “All Things Together,” the peculiar thought of Heraclitus is set forth.[24] But I have also shown briefly that it is that of Noetus’ heresy, he being a disciple not of Christ, but of Heraclitus. For that the created world was its own Demiurge and creator, he declares thus: “God is day and night, winter and summer, war and peace, satiety and hunger.” “All things are contraries.” This is the thought “but there is a change, as when one p. 433. incense is mixed with others; which [incense] is named according to the pleasure of each.”
But it is plain to all that the intelligent[25] successors of Noetus and the chiefs of the heresy, although you may say that they were not [actual] hearers of Heraclitus, yet by openly choosing[26] the opinions of Noetus, acknowledge the same things. For they say this: One and the same God is the Father and Demiurge of all, having been pleased, though invisible, to appear to the righteous men of old. For when He is not seen He is invisible [but when seen visible].[27] And when He wishes to be uncontained, He is uncontainable,[28] and when He is contained, He is containable. Thus by the same reasoning, He is unconquerable[29] [and conquerable], unbegotten [and begotten], immortal and mortal. How can such as they be shown not to be disciples of Heraclitus? Did not the Obscure long ago philosophize in these very words?
Now that [Noetus] says the Father and Son are the same, no one is ignorant. These are his words. When, then, the Father had not been born, He was rightly proclaimed Father. And when He was pleased to undergo p. 434. birth, He having been begotten, became the Son of Himself and not of another. For thus [Noetus] seems to establish Monarchia[30] by asserting the Father and the Son so-called are one and the same, not another from another, but Himself from Himself. And that He is called by the name of Father [or Son] according to the change of times. But that One was He who appeared and underwent birth from a Virgin and dwelt as a man among men. And acknowledged Himself to those who saw Him to be a Son by reason of the birth that had taken place, but did not conceal from those who could receive it that He was also Father. And that He also suffered, being nailed to the Tree and gave up His Spirit to Himself, and died and did not die. And that He raised Himself again the third day after having been buried in a tomb and pierced with a spear and nailed with nails. This One Cleomenes and his band say was God and Father of the universals, thereby drawing a Heraclitan darkness over many.[31]
2. About Callistus.
11. To this heresy Callistus[32] gave strength—a man artful in evil and versatile in falsehood, who was seeking after the p. 435. bishop’s throne. And he led whither he liked Zephyrinus,[33] an ignorant man, unlearned and unskilled in the Church’s rules, whom [Callistus] persuaded by gifts and extravagant demands. [And as Zephyrinus] was a receiver of bribes and a money-lover, he induced him to be ever making faction between the brethren, while he himself by crafty words contrived that at the last both parties should be friendly to himself. And sometimes he deceived those who thought truly, by saying that he thought for his own part like things with them; and again he said likewise to those [who held] the opinions of Sabellius, whom, when he might have brought him into the right way, he abandoned. For Sabellius did not harden [his heart] to our[34] admonitions, but when he got alone with Callistus, he was urged by him to relapse towards the doctrine of Cleomenes, alleging that he was of like opinions. [Sabellius] did not then understand his trickery, but knew it afterwards, as I will shortly explain.[35]
Now [Callistus] bringing forward Zephyrinus himself, persuaded him to say publicly: “I know one God, Christ Jesus, p. 436. and beside Him I know no other, begotten and susceptible of suffering.” And at one time he said: “The Father did not die but the Son,” and thus maintained without ceasing the faction among the people.[36] Knowing whose designs, we did not give way to him, but refuted and withstood him for the Truth’s sake. He also, advancing towards madness, through everyone concurring with him—though we did not—called us ditheists,[37] thus violently spitting forth the concealed poison within him. It seems good to us then to set forth the lovable[38] life of this man since he was born at the same time as ourselves, in order that by the mode of life of such a one being made apparent, the heresy which he has taken in hand may become well and quickly known to those who have right mind. He bore witness[39] when Fuscianus was Prefect of Rome;[40] and the manner of his martyrdom was on this wise.
12. [Callistus] chanced to be a house-slave of a certain Carpophorus,[41] a man of the faith who was of Cæsar’s household. To him as to one of the faith Carpophorus entrusted no little money on his promising to bring in profit from the business of a money-dealer. Who taking it, set up a money-changer’s stall in the place called the Piscina Publica,[42] to whom in course of time not a few deposits were entrusted by p. 437. widows and brethren on the strength of Carpophorus’ name. But he having made everything disappear,[43] was in difficulties. When he had done this, one[44] was not lacking to tell Carpophorus; and Carpophorus said that he required accounts from him. Callistus being aware of this and suspecting danger from his master,[45] took flight and made for the sea. Who finding a ship at Portus[46] ready to sail when she should have her cargo, went on board intending to sail. But he could not thus escape; for one was not lacking to tell Carpophorus what had happened. And he having halted at the harbour according to the news given him, tried to hurry to the ship. But she was lying in the middle of the harbour, and the ferryman being slow, Callistus saw his master afar off, and knew that as he was in the ship he would be taken. So he disregarded life and thinking that his end had come, cast himself into the sea.[47] But the sailors, jumping down into the boats, dragged him out p. 438. against his will amid a great shouting from the shore. And thus he was handed over to his master and taken away to Rome, whence his master sentenced him to the Pistrinum.[48]
But time having gone on, some brethren, as generally happens, came forward and besought Carpophorus that he would set free the runaway from punishment, affirming that he had admitted having gold laid up with certain persons.[49] And Carpophorus like a pious man said that he did not care about his own [money], but that he was concerned about the deposits. For many cried to him with tears that they had trusted to his name when confiding money to Callistus, and [Carpophorus] being persuaded, ordered him to be released. But he having nothing to pay back and not being able to run away again because he was watched, devised a scheme for [obtaining] death. On a Sabbath day, pretending to go forth to his debtors, he rushed into the synagogue of the assembled Jews, and stayed there factiously opposing them.[50] But when they were factiously opposed by him, they abused and rained blows upon him and haled him before Fuscianus, who was then Prefect of the City. And this was their accusation:—“The Romans have conceded to us the right to read aloud publicly the laws of our fathers. But this man coming in forbade it, making a p. 439. faction against us, and affirming that he was a Christian.” And as Fuscianus chanced to be on the judgment-seat, and was angered by the words of the Jews against Callistus, one was not lacking to tell Carpophorus what was being done. And he, hastening to the judgment-seat, cried out to the Prefect, “I beseech you, O Lord Fuscianus, do not believe this man, for he is not a Christian, but seeks occasion of death, having made away[51] with much money of mine, as I will prove.”[52] But the Jews thinking this to be a fetch, as if Carpophorus were seeking by this speech to get him set at liberty, cried out against him to the Prefect with increased fury. And he being moved by them, had [Callistus] scourged and sent him to a mine in Sardinia.
But after a time, there being other martyrs there, Marcia, being a God-loving woman and a concubine of Commodus p. 440. and having wished to do some good work, summoned before her the blessed Victor, who was Bishop of the Church at that time,[53] and enquired what martyrs there were in Sardinia. And he gave her the names of all, but did not give her that of Callistus, knowing what he had dared to do. Then Marcia, having succeeded in her petition to Commodus, gave the liberating letter to an elder named Hyacinthus, a eunuch,[54] who took it and sailed for Sardinia, and having handed it to the Administrator[55] of the place for the time being, set free all the martyrs with the exception of Callistus. But he, on his knees and weeping, besought that he also might be set free. Then Hyacinthus was moved by entreaty and required the Administrator [to do this] affirming that he was the foster-father of Marcia and arranging to hold the Administrator harmless. And he being persuaded [in turn] set free Callistus also.[56] Upon whose coming [to Rome], Victor was much annoyed at what had befallen; but, as he was a compassionate man, held his peace. But to guard against the reproach of many—for p. 441. the audacities of Callistus were not a long way off—and Carpophorus was still an obstacle, he sends him to abide in Antium, making him a certain monthly allowance for his support.[57] After [Victor’s] falling asleep, Zephyrinus having had [Callistus] as a coadjutor in the management of the clergy, honoured him to his own detriment, and sending for him from Antium, set him over the cemetery.[58] And Callistus being ever with [Zephyrinus], and as I have said before, serving him with guile,[59] put him in the background[60] as neither able to judge what was said to him nor to comprehend all the counsels of Callistus when talking to him of what things pleased him. Thus, after the death of Zephyrinus, [Callistus] thinking that he had succeeded in his pursuit,[61] put away Sabellius as one who does not hold right opinions. For [Callistus] was afraid of me and deemed that he could thus wipe off the charge [against him] before the Churches,[62] just as if he held no different opinions from theirs.
Now Callistus was a sorcerer[63] and a trickster and in time p. 442. snatched away many. And harbouring the poison in his heart, and devising nothing straight, besides being ashamed to declare the truth because he had reproached us in public, saying: “Ye are ditheists,”[64] but especially because he had often been accused by Sabellius of having strayed from his first faith, he invented some such heresy as this:—He says that the Word is the Son and that He is also the Father, being called by that name, but being one undivided Spirit.[65] And that the Father is not one thing and the Son another; but that they subsist [as] one and the same. And that all things above and below are filled with the Divine Spirit, and that the Spirit which was incarnate in the Virgin was not other than the Father, but one and the same. And that this is the saying: “Dost thou not believe that I am in the Father and the Father in Me?”[66] For that which is seen, which is a man, that is the Son; but the Spirit which is contained in the Son, that is the Father. “For I do not,” p. 443. he says, “say that there are two Gods, Father and Son, but One. For the Father who existed in Him, having taken on Him the flesh, made it God by union with Himself and made it one [Being] so that He is called Father and Son, one God. And that this [God] being one Person cannot be two.”[67] And so he said that the Father had suffered with the Son; for he did not like to say that the Father suffered and was One Person, [so as] to avoid[68] blasphemy against the Father. [Thus this] senseless and shifty fellow, scattering blasphemies high and low, so that he may only seem [not] to speak against the Truth, is not ashamed to lean now towards the doctrine of Sabellius and now towards that of Theodotus.[69]
The sorcerer having dared such things, set up a school against that of the Church,[70] thus to teach. And first he contrived to make concessions to men in respect of their pleasures, telling every one that their sins were remitted by himself. For if any one who has been received[71] by another and calls himself Christian should transgress, he says, the transgression of him will not be reckoned against him if he hastens to the school of Callistus. And many were pleased with this proposition,[72] having been stricken with conscience as well as cast out of many heresies. And p. 444. some even after having been cast by us out of the Church by a [regular] judgment, joining with these last, filled the school of Callistus. He laid it down that if [even] a bishop commits any sin, though it should be one unto death, he ought not to be deposed. In his time bishops and priests and deacons who had married twice and even thrice began to keep their places among the clergy.[73] For if any one who was in the clerical order[74] should marry, he [decided] that he should remain in the order as if he had not sinned, saying that what was spoken by the Apostle was said with regard to this [viz.:] “Who art thou that judgest another man’s servant?”[75] And also the Parable of the Tares, he says spoke as to this: “Let the tares grow to the harvest,”[76] that is, let the sinners remain in the Church. But he also said that the ark of Noah was made into an image[77] of the Church, wherein were dogs and wolves and crows and all clean and unclean [animals]. Thus, he affirms, ought the Church to do likewise; and as many things as he could bring together on this point, he thus interpreted.
Whose hearers being attracted by these doctrines continue [to exist], deluding themselves and many others, crowds of p. 445. whom flock into the school. Wherefore they are multiplied and rejoice in the crowds, by reason of the pleasures which Christ did not permit. Whom slightly regarding, they forbid no one to sin, affirming that they themselves remit sins to those with whom they are well pleased. For [Callistus] has also permitted women, if they, being unmarried and in the prime of life, turned towards some one unworthy of their station, or did not wish to lessen it by [marriage], to hold any bedfellow they might choose as lawfully married to them, whether he was a house slave or free,[78] and to consider this person although not married by law as in the place of a husband.[79] From this the so-called faithful women began to make attempts with abortifacient drugs and to gird themselves tightly so that they might cast out what they had conceived, through their not wishing on account of their family or superabundant wealth to have a child by a slave or some mean person. See now what impiety the lawless one has reached when he teaches p. 446. adultery and murder at the same time! And in the face of these audacities the shameless ones attempt to call themselves a Catholic Church, and some think that they do well to join with them.
Under this [Callistus, too], a second baptism has been ventured upon by them for the first time.[80] These things the most amazing Callistus has set on foot, whose school still persists and preserves the customs and tradition [of the Church], nor does it discriminate as to whom it should hold communion with, but offers communion indiscriminately to all. From whom also they are called by a name that they share with him, and, by reason of the protagonist of such works being Callistus, are called Callistians.[81]
3. Concerning Elchesaites.[82]
13. When the teaching of this [Callistus] had been dispersed p. 447. over the whole world, a certain man called Alcibiades dwelling at Apamea in Syria, who was crafty and full of impudence, and having looked into the matter, deemed himself more forcible and expert in tricks than Callistus, arrived in Rome bringing with him a book.[83] He pretended that a righteous man (called) Elchasai, had received the same from the Seres[84] of Parthia and gave it to one called Sobiae,[85] as having been revealed by an angel. The height of which angel was 24 schoeni,[86] which is 96 miles; but the girth was 4 schoeni, and from shoulder to shoulder 6 schoeni; and his footprints were 3½ schoeni in length, which is 14 miles,[87] their width 1½ schoeni, and their depth half a schoenus. And that there was with him also a female whose measure, he says, accorded with those aforesaid. And that the male is the Son of God, and that the female is called the Holy Spirit. Describing these portents, he is wont to distract the foolish by this address: “A new remission of sins was brought as good news to men in the third year of the reign of Trajan.” And he prescribes (therefore) a baptism which I will explain (later). He affirms that of those wrapped in all licentiousness and pollution and breaches of the Law, if any such be a believer and turns again and hearkens to and believes on the book, he determines p. 448. that he shall receive by baptism remission of sins.
These tricks he audaciously elaborated, starting from the doctrine before described which Callistus had brought forward. For he, having understood that many rejoiced at such an announcement,[88] thought that his enterprise would be timely.[89] Yet we withstood him also, and did not permit very many to go astray, refuting them[90] [with the argument] that this was the work of a spurious[91] spirit and of a puffed-up heart; and that the man like a wolf had risen up among the many stray sheep which the false guide Callistus had scattered abroad. But, since we have begun, we shall not be silent regarding the doctrines of this man also; and we shall bring to light the (mode of) life (he advocates),[92] and shall then prove that his supposed discipline is a make-believe. And then again I will explain the chief of his sayings, so that the reader who has studied p. 449. his writings may know thoroughly what and of what quality is the heresy on which he has ventured.
14. He puts forward as a bait, conformity with the Law,[93] claiming that those who have believed ought to be circumcised and to live according to the Law while clutching at something from the heresies aforesaid. And he says that Christ was a man born in the way common to all; and that He was not now begotten for the first time from a virgin, but that both in the first instance and then many times since, He had been begotten and born, appeared and grown up, alternating births and changing one body for another, wherein He makes use of the Pythagorean teaching.[94] But [the Elchesaites] are so vainglorious as to say that they themselves foretell the future, starting evidently from the measures and numbers of the Pythagorean art before described. And they give heed to mathematics and astrology and magic as if they were true, and they use these things to astonish the weak-minded, so that they may think themselves partakers in a mighty matter. They give also incantations and spells[95] to those bitten by dogs and to possessed and other diseased persons concerning which we p. 450. shall not be silent. Having then sufficiently detailed the sources and causes of their audacities, I will proceed to repeat their writings, whereby the reader may know at once their folly and their godless endeavours.
15. To his catechumens, then, [Alcibiades] administers baptism, speaking such words as these to those whom he deceives: “If, therefore, any one has gone in unto a child, or to any kind of animal, or to a male or to a brother or to a daughter, or has committed adultery or fornication, and wishes to receive remission of sins, immediately he hears this book, let him be baptized a second time in the name of the Great and Highest God and in the name of His Son, the Great King. And let him be purified and be chaste and call to witness the seven witnesses who are written in this book [to wit], the Heaven and the Water, and the Holy Spirit and the Angel of Prayer and the oil and the salt and the Earth.”[96] These are the wonderful mysteries of Elchasai, the hidden and great things which he hands p. 451. down to the disciples who are worthy. And the lawless one is not content with these, but before two or three witnesses puts the seal on his own crimes, again speaking thus: “I say again, O adulterers and adulteresses and false prophets, if you wish to turn again so that your sins may be remitted unto you, peace shall be yours, and a portion with the just, if immediately you hearken to this book and are baptized a second time with your garments.”
But since we have said that these persons use incantations over those bitten by dogs and over others, we shall point out [these also]. Thus he speaks: “If a furious and mad dog in whom is the breath of death,[97] bite or tear or touch any man or woman or man-child or maid-child, in the same hour let [the bitten one] run with all his clothing and go down to a river or a pool where there is a deep place, and let him be baptized there with all his clothing, and let him pray[98] to the Great and Highest God in faith of heart, and then call to witness the Seven Witnesses who are written p. 452. in this book, saying: ‘Lo! I call to witness the Heaven and the Water and the Holy Spirit and the Angel of Prayer and the oil and the salt and the Earth. I call to witness these Seven Witnesses that I will no more sin, nor commit adultery, nor steal, nor do injustice, nor be greedy, nor cherish hatred, nor break faith, nor take pleasure in any evil deeds.’ Then upon saying this, let him be baptized with all his clothing in the name of the Great and Highest God.”
16. But in most other matters he talks nonsense, and teaches [the repetition of] the same spells over the phthisical, and the baptizing of them in cold water forty times a week. And in the same way with those possessed of devils. O wisdom inimitable and incantations filled full of powers! Who will not be struck at such and so great a power of words? But since we have said that they also make use of the error of the astrologers, let us prove this out of their own mouths. Thus he says: “There are evil stars of impiety. This is now spoken unto you, O God-fearing p. 453. men[99] and disciples. Beware of the days of their authority,[100] and begin no works on these days, and baptize not man nor woman in the days of their authority when the moon goes forth with them and journeys with them.[101] Be ye ware from that day until the moon leaves them utterly and then baptize and begin in every beginning of your works. Honour also the Sabbath Day for it is one day out of these.[102] But beware of beginning ought in the third day from the Sabbath, because when three years of the reign of Trajan Cæsar were fulfilled, he brought the Parthians under his sway.[103] And when three years more are completed war will rage between the angels of the impiety of the North,[104] and thereby all the kingdoms of iniquity will be troubled.”[105]
17. Since, now, he believes it would be unreasonable that these great and secret mysteries should be trampled p. 454. underfoot or delivered to many, he advises that they should be preserved as if they were costly pearls,[106] saying thus: “Read not these words to all men and keep their commandments carefully, since not all men are faithful nor all women straight.” But these things neither the sages of the Egyptians, nor Pythagoras the sage of the Greeks withdrew within their sanctuaries. For had Elchasai chanced to live at the time, what need would there have been for Pythagoras, or Thales, or Solon, or Plato the wise, or the rest of the Greeks to learn of the priests of the Egyptians, seeing that they would have had so much and so great wisdom from Alcibiades, the most wonderful interpreter of the wretched Elchasai? Now therefore it seems that enough has been said for persons of sound mind to have a complete knowledge of the madness of these [heretics], wherefore it does not seem fit to make use of any more of their sayings, which are many and laughable.
But since we have not passed over the things which have sprung up among ourselves, and have not been silent on those which [happened] before our time, it seems proper, so that we may go into everything and leave nothing unexpounded, to say something of the [customs] of the Jews p. 455. also, and what are the differences among them; for I think that up till now this has been passed over.[107] [And] when I shall have spoken of these,[108] I shall proceed to the exposition of the Word of Truth.[109] So that after the lengthy struggle of the discourse against all heresies, we, firmly pressing forward to the crown of the kingdom, and believing on the things which are true, may not be confounded.[110]
4. Jews.[111]
18. Originally there was one nation of Jews. For one teacher had been given them by God [namely] Moses, and through him was given one Law. And there was one desert and one mountain [namely] Sinai; for one God was their legislator. But after they had crossed the river Jordan and had divided by lot the land won by the spear, they rent asunder in different ways the Law of God, each understanding the precepts differently. And thus they set up teachers for themselves and found out heretical opinions and advanced in schism. Whose diversity I shall set forth; but although for a long time they have been scattered in many divisions, yet I will expose [only] the chief of them, whence the lovers of learning[112] may easily know the rest. p. 456. For three sects[113] are distinguished among them, and the adherents of one of these are Pharisees, of another Sadducees, and the others[114] are Essenes. These [last] practise the more holy life [of the three], loving one another and observing continence. And they turn away from every deed of concupiscence, holding it hateful even to listen to such things. They renounce marriage, but take the children of others and bring them up in their customs, thus adopting[115] them and impelling them to the sciences, [but] not forbidding them to marry, although they themselves abstain from it. But they admit no women, even those who are willing to devote themselves to the same policy, nor give heed to them, for they distrust women altogether.
19. And they despise wealth and do not shrink from sharing with those who lack [it], although none of them is richer than another. For it is a law among them that any one entering the heresy must sell his possessions and offer p. 457. the price to the common stock, which the ruler receives and distributes to all for their needs. Thus there is no want among them. And they use not oil, thinking anointing their bodies pollution. But there are stewards appointed by vote who look after all their property in common, and all of them wear white garments always.
20. And there is not one city of them, but many of them dwell in every city. And if one of the practisers of the heresy[116] should arrive from a strange country, they hold all things in common for him, and those whom they knew not before they receive as guests and intimates. And they travel about their native land, and when they go on a journey they carry nothing with them except arms. And they have in every city a ruler who spends what is collected for the purpose of providing clothes and food for them. And their dress and its fashion are modest. They do not possess two tunics or a double set of footgear; but when those in use become old, they take others. And they neither buy nor sell anything at all; but if one possesses ought, he gives it to him who lacks, and what he has not, he receives [in its stead].[117]
p. 458. 21. But they lead a well-ordered and regular life, and always pray at dawn, not speaking before they have praised God. And thus they all go forth and do what work they will, and after working until the fifth hour, leave off. Then, assembling again in one place, they gird themselves with linen cinctures so as to conceal their privities, and thus wash in cold water. And after having thus purified themselves, they gather together in one dwelling—but no one who thinks differently from them is with them in the house—and they get to breakfast. And sitting down in order, they are offered bread in silence, and then some one kind of food from which each has a sufficient portion. But none of them tastes anything till the priest has blessed and prayed over it. And after breakfast, when he has again prayed, they offer up praises to God. Then, laying aside as holy the garments with which they are clothed while indoors—and these are of linen—and receiving again the p. 459. others in the vestibule, they hasten to their favourite work until the afternoon. And they take supper in all respects as before described. And none ever shouts, nor is any other uproarious sound heard, but each one speaks quietly, every one decently yielding the conversation to the other, so that to those without the silence of those within seems somewhat of a mystery. And they are at all times sober, eating and drinking everything by measure.[118]
22. Now all give heed to the president[119] and what he commands they obey as law. For they are zealous to pity and help the downtrodden. And before all things they abstain from rage and anger and such-like, judging that these betray mankind. And none takes oath to the other, but what each one says is judged stronger than an oath. And if any one takes an oath, he is condemned as one not to be believed (without God).[120] And they are diligent concerning the recital of the Law and the Prophets, and also if p. 460. there should be any summary[121] [of these] [made by one] of the faithful, [they listen to it?] And they are very curious concerning plants and stones, being very inquisitive as to their operation, as they think that these did not come into being in vain.
23. But to those who wish to become disciples of the heresy, they do not straightway impart the traditions, until they have first made trial of them. For a year they set before them the same sort of food as [is served] to themselves, but outside their assembly and in another house. And they give them a hatchet and the linen cincture and white garments. When they have during this period given proof of continence, they draw nearer to the way of living [of the others] and are purified more thoroughly than at first, but they do not take their food with them. For after they have shown that they can practise continence, for another two years’ trial is made of such a one’s character, and on his appearing worthy, he is adjudged so [to be received] by them. Before, however, he can eat with them, he is sworn with fearful oaths; first, that he will show piety towards the Divine, then that he will observe justice towards men, and will in no way wrong any, nor hate anyone who p. 461. wrongs him or who is an enemy to him, but will pray for him. And that he will fight on the side of the just and will keep faith with all, especially with those who bear sway, nor be disobedient to them. For it happens to none to rule save by God. And if [the aspirant] should bear rule, that he will never be arrogant in authority, nor make more use than is customary of any ornament; but is to love the truth, p. 462. to refute the liar, and not to steal, nor soil his conscience with unlawful gain, nor hide ought from his fellow-heretics. And will tell nothing [of their secrets] to others even if he shall suffer violence unto death. Besides this, he swears to them to impart none of the doctrines [of the sect] otherwise than as he himself received them. By such oaths, therefore, do they bind those who come unto them.[122]
24. But if any should be convicted in any transgression, he is cast out of the order, and he that is cast out sometimes perishes by a fearful fate. For, being bound by the oaths and customs, he cannot take food with other people. Therefore sometimes they utterly destroy the body by famine. Wherefore in the last extremity they sometimes take pity on many already dying, thinking the penalty unto death sufficient for them.[123]
25. Concerning their judgments, they are most careful and just. They deliver judgment after assembling not less p. 463. than a hundred and what they determine is irrevocable. And they honour the Lawgiver [next] after God, and if anyone blasphemes him, he is punished. And they are taught to give ear to the rulers and elders; and if ten are sitting in the same place, one will not speak unless the others wish. And they are careful of spitting in front of them or on the right side; and more than all the Jews, they arrange to abstain from work on the Sabbath. For not only do they prepare their food one day before, so as not to light a fire, but they neither move an implement nor relieve nature. And some of them will not even get out of bed. But on other days, when they wish to evacuate, they dig a pit a foot long—with the hoe—for such is the hatchet which they give their adherents when first becoming disciples[124]—and covering it on all sides with their cloak, sit down, affirming that they must not insult the rays [of the Sun]. Then they throw back the excavated earth into the pit. And this they do choosing the most deserted places, [and] when they have done this they straightway wash, as if the p. 464. secretion were polluting.[125]
26. But in course of time they have drawn apart and do not [all] observe the discipline in the same way,[126] being divided into four parts. For some of them are more austere than they need be, so that they will carry no coin, saying that they must not bear any image, nor look upon it, nor make it. Wherefore none of them goes into a city, lest he shall enter in through a gate whereon are statues, as they think it unlawful to pass under an image. And others, if they hear anyone holding forth about God and His Law, will watch such an one until he is alone in some place, and threaten to kill him if he be not circumcised. Whom, if he does not consent, he does not spare, but slays him. Whence from this occurrence they take their name, being called Zealots, but by some Sicarii. And yet others of them name none Lord but God, even if any should torture or slay them. And those who succeeded them became so much worse than their discipline that they would not touch p. 465. those who remained in the ancient customs: [or] if they did so [by accident] they straightway washed themselves as if they had touched one of another sect. And the majority are long-lived, so that they live more than a hundred years. Now they say that the cause of this is their consummate piety towards God, and their condemning the serving [of food] without measure and to their being continent and slow to anger. And they despise death rejoicing that they can make an end with a good conscience. But if any one should torture such [men] to make them speak ill of the Law or to eat food offered to idols, they would not do so, suffering death and supporting tortures so that they may not go beyond their conscience.[127]
27. But the doctrine of the Resurrection is also strong among them. For they confess that the flesh rises again and will be immortal in the same way that the soul is already immortal. Which soul when it departs from the body, abides in an airy and well-lighted place until judgment, which place the Greeks hearing of it called [the] Islands of the Blessed. But there are other opinions of them which p. 466. many of the Greeks appropriated and maintained as their own teaching. For the discipline among them concerning the Divine is earlier than all nations, as is proved by all that the Greeks have ventured to say about God or the fashioning of the things that are starting from no other source than the Jewish Law. Wherefrom especially Pythagoras and those of the Porch took much, having been instructed in it by the Egyptians. And [the Essenes] say also that there will be a judgment and a conflagration of the All, and that the unjust will be punished everlastingly. And prophecy and the foretelling of things to come are practised among them.[128]
28. Now there is another order of Essenes making use of their customs and way of life, but they differ from these [just described] in the one [point of] marriage; saying that those who reject marriage do a fearful thing. And they declare that this comes to the taking-away of life, and that one must not cut off the succession of children, and that if everyone thought like this, the whole race of men might easily be cut off. They certainly try their wives for a period of three years; but when they have had three purifications, so as to prove that they can bear children, they wed them. p. 467. But they do not company with them when pregnant, proving [thereby] that they do not marry for pleasure but from need of children. And the women wash themselves in the same way and don linen garments in the same way as the men with their cinctures. This, then, concerning the Essenes.[129]
But there are others also disciplined in the customs of the Jews, and called both legally and generically Pharisees. The majority of whom are [to be found] in every place, and all call themselves Jews, but on account of the special opinions held by them are called besides by specific names.[130] Now they, while holding fast the ancient tradition, continue to enquire methodically into what things are clean and what unclean according to the Law. And they interpret the things of the Law, putting forward teachers for that purpose. And they say that Fate is, and that some things are due to free-will and some to Fate, so that some [come] by ourselves and some by Fate. But that God is the cause of all, and that nothing is arranged or happens without His will. And they confess the Resurrection of the Flesh and that the p. 468. soul is immortal, and [admit] a judgment to come and a future conflagration, and that the wicked will be punished in unquenchable fire.
29. But the Sadducees eliminate Fate, and confess that God neither does nor contemplates anything evil; but that man has the power to choose the good or evil. But they deny not only the Resurrection of the Flesh, but also consider that the soul does not survive. But that its [function] is to live and that that is why man is born. And that the doctrine of the Resurrection is fulfilled by leaving children on earth when we die. But that after death there will be no hope of suffering either evil or good. For [they say that] there will be a dissolution of soul and body and that man will go to that which is not in the same way as the other animals. And that if a man has great possessions, and having become rich is [thereby] glorified, he is so far the gainer; but that God does not take care of the affairs of p. 469. any one individual. And while the Pharisees love one another, the Sadducees love [only] themselves. The same heresy was especially strong round about Samaria. And they give heed to the customs of the Law, saying that one ought to do so that one may live well and leave children behind on earth. But they pay no attention to the Prophets, nor to any other wise men, but only to the Law [given] through Moses. Nor do they interpret anything. This then is the heresy of the Sadducees.[131]
30. Since now we have set forth the differences among the Jews, it seems proper not to pass over in silence the discipline of their service of God. Now there is a fourfold system with regard to the service of God among all Jews [to wit] Theological, Physical, Moral and Ceremonial.[132] And they say that there is one God, the Demiurge of the All and the Maker of all things that before were not,[133] nor did He make them from any subordinate essence, but He willed and created. And that there are angels and that they have come into being for the service of creation; but that there is also a Spirit having authority ever standing beside Him for the glory and praise of God. And that all things in the creation have sensation and that nothing is without soul.[134] And they pursue customs tending to a holy p. 470. and temperate life as is to be recognized in their Law. But these things were of old carefully laid down by those who originally received a God-made Law, so that the reader will be astonished at so much moderation and care in the customs prescribed for man. But the ceremonial service offered in becoming fashion was excellently performed by them as it is easy for those who wish to learn by reading the Book discoursing on these matters.[135] [There they will see] how reverently and devoutly they offered to God the things given by Him for the use and enjoyment of man, obeying Him orderly and constantly. Some of these [doctrines] the Sadducees reject; for they hold that neither angels nor spirit exist.[136]
p. 471. But all alike wait for Christ, the Coming One foretold by the Law and the Prophets. But the time of the Coming was not known of the Jews, [so that] the supposition endured that the sayings which appeared to concern the Coming were unfulfilled. But they expect that Christ will presently come, since they did not recognize His presence. And seeing the signs of the times of His having come already, this troubles them, and they are ashamed to confess that He has come, since with their own hands they became His murderers, through anger at being convicted by Him of not having hearkened to their Laws. And they say that He who was thus sent by God is not Christ. But they confess that another will come who as yet is not, and will bear some of the signs which the Law and the Prophets foreshowed; but some things they imagine wrongly. For they say that his birth will be from the race of David, but not from a Virgin and [the] Holy Spirit, but from a woman and a man, as it is a rule for all to be begotten from seed. And they declare that he will be a king over them, a man of war and a mighty one, who, having gathered together the whole nation of Jews, will make war on all the nations and p. 472. re-establish for them Jerusalem as the royal city. Whereunto he will gather in the whole nation, and again will restore the ancient customs, while [the nation] is king and priest[137] and dwells in security for a sufficient time. Then shall again spring up against them a war of [the nations] gathered together. In this war the Christ shall fall by the sword and not long afterwards the end and conflagration of the All shall draw near, and thus their conjectures about the Resurrection shall be fulfilled, and everyone shall be recompensed according to his works.[138]
31. It seems to us that the opinions of all Greeks and Barbarians have been sufficiently set forth, and that nothing has been left undemonstrated either of the philosophizings[139] or of the things imagined by the heretics. To those among them [who read this], the refutation from what has been set forth is clear [viz.] that either plagiarizing from or laying under contribution what the Greeks have elaborated, they have put them forward as divine. Now, having run through all [these systems] and having declared with much labour in the nine books [above] all these opinions, thereby leaving to all men a little guide through life, and furnishing to the p. 473. readers a study of no little joy and gladness, we think it reasonable to present as the conclusion of the whole [work] a discourse on the Truth.[140] And we shall write this in one book, [viz.] the Tenth. So that the reader, having recognized the overthrow which the heresies of these audacious men have sustained, may not only despise their follies, but by also recognizing the power of the Truth, [and] by worthily believing in God, can be saved.