[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.