(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.

HIPPOLYTUS OF ROME

THE REFUTATION OF ALL HERESIES

[TRANSLATED BY THE REV. J. H. MACMAHON, M.A.]

BOOK I.

CONTENTS.

   THE following are the contents of the first book of The Refutation of
all Heresies.(1)

   We propose to furnish an account of the tenets of natural philosophers,
and who these are, as well as the tenets of moral philosophers, and who
these are; and thirdly, the tenets of logicians, and who these logicians
are.

   Among natural philosophers(2) may be enumerated Thales, Pythagoras,
Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus,
Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.

   Among moral philosophers are Socrates, pupil of Archelaus the
physicist, (and) Plato the pupil of Socrates. This (speculator) combined
three systems of philosophy.

   Among logicians is Aristotle, pupil of Plato. He systematized the art
of dialectics. Among the Stoic (logicians) were Chrysippus (and) Zeno.
Epicurus, however, advanced an opinion almost contrary to all philosophers.
Pyrrho was an Academic;(3) this (speculator) taught the in-
comprehensibility of everything. The Brahmins among the Indians, and the
Druids among the Celts, and Hesiod (devoted themselves to philosophic
pursuits).

THE PROOEMIUM.--MOTIVES FOR UNDERTAKING THE REFUTATION; EXPOSURE OF THE
ANCIENT MYSTERIES; PLAN OF THE WORK; COMPLETENESS OF THE REFUTATION; VALUE
OF THE TREATISE TO FUTURE AGES.

   We must not overlook(4) any figment devised by those denominated
philosophers among the Greeks. For even their incoherent tenets must be
received as worthy of credit, on account of the excessive madness of the
heretics; who, from the observance of silence, and from concealing their
own ineffable mysteries, have by many been supposed worshippers of God.(5)
We have likewise, on a former occasion,(6) expounded the doctrines of these
briefly, not illustrating them with any degree of minuteness, but refuting
thorn in coarse digest; not having considered it requisite to bring to
light their secret(7) doctrines, in order that, when we have explained
their tenets by enigmas, they, becoming ashamed, lest also, by our
divulging their mysteries, we should convict them of atheism, might be
induced to desist in some degree from their unreasonable opinion and their
profane attempt.(1) But since I perceive that they have not been abashed by
our forbearance, and have made no account of how God is long-suffering,
though blasphemed by them, in order that either from shame they may repent,
or should they persevere, be justly condemned, I am forced to proceed in my
intention of exposing those secret mysteries of theirs, which, to the
initiated, with a vast amount of plausibility they deliver who are not
accustomed first to disclose (to any one), till, by keeping such in
suspense during a period (of necessary preparation), and by rendering him
blasphemous towards the true God they have acquired complete ascendancy
over him, and perceive him eagerly panting after the promised disclosure.
And then, when they have tested him to be enslaved by sin, they initiate
him, putting him in possession of the perfection of wicked things.
Previously, however, they bind him with an oath neither to divulge (the
mysteries), nor to hold communication with any person whatsoever, unless he
first undergo similar subjection, though, when the doctrine has been simply
delivered (to any one), there was no longer any need of an oath. For he who
was content to submit to the necessary purgation,(2) and so receive the
perfect mysteries of these men, by the very act itself, as well as in
reference to his own conscience, will feel himself sufficiently under an
obligation not to divulge to others; for if he once disclose wickedness of
this description to any man, he would neither be reckoned among men, nor be
deemed worthy to behold the light, since not even irrational animals(3)
would attempt such an enormity, as we shall explain when we come to treat
of such topics.

   Since, however, reason compels us to plunge(4) into the very depth of
narrative, we conceive we should not be silent, but, expounding the tenets
of the several schools with minuteness, we shall evince reserve in nothing.
Now it seems expedient, even at the expense of a more protracted
investigation, not to shrink from labour; for we shall leave behind us no
trifling auxiliary to human life against the recurrence of error, when all
are made to behold, in an obvious light, the clandestine rites of these
men,  and the secret orgies which, retaining under their management, they
deliver to the initiated only. But none will refute these, save the Holy
Spirit bequeathed unto the Church, which the Apostles, having in the first
instance received, have transmitted to those who have rightly believed. But
we, as being their successors, and as participators in this grace, high-
priesthood, and office of teaching,(5) as well as being reputed guardians
of the Church, must not be found deficient in vigilance,(6) or disposed to
suppress correct doctrine.(7) Not even, however, labouring with every
energy of body and soul, do we tire in our attempt adequately to render our
Divine Benefactor a fitting return; and yet withal we do not so requite Him
in a becoming manner, except we are not remiss in discharging the trust
committed to us, but careful to complete the measure of our particular
opportunity, and to impart to all without grudging whatever the Holy Ghost
supplies, not only bringing to light,(8) by means of our refutation,
matters foreign (to our subject), but also whatsoever things the truth has
received by the grace of the Father,(9) and ministered to men. These also,
illustrating by argument and creating testimony(10) by letters, we shall
unabashed proclaim.

   In order, then, as we have already stated, that we may prove them
atheists, both in opinion and their mode (of treating a question) and in
fact, and (in order to show) whence it is that their attempted theories
have accrued unto them, and that they have endeavoured to establish their
tenets, taking nothing from the holy Scriptures--nor is it from preserving
the succession of any saint that they have hurried headlong into these
opinion;--but that their doctrines have derived their origin(11) from the
wisdom of the Greeks, from the conclusions of those who have formed systems
of philosophy, and from would-be mysteries, and the vagaries of
astrologers,--it seems, then, advisable, in the first instance, by
explaining the opinions advanced by the philosophers of the Greeks, to
satisfy our readers that such are of greater antiquity than these
(heresies), and more deserving of reverence in reference to their views
respecting the divinity; in the next place, to compare each heresy with the
system of each speculator, so as to show that the earliest champion of the
heresy availing himself(12) of these attempted theories, has turned them to
advantage by appropriating their principles, and, impelled from these into
worse, has constructed his own doctrine. The undertaking admittedly is full
of labour, and (is one) requiring extended research. We shall not, however,
be wanting in exertion; for afterwards it will be a source of joy, just
like an athlete obtaining with much toil the crown, or a merchant after a
huge swell of sea compassing gain, or a husbandman after sweat of brow
enjoying the fruits, or a prophet after reproaches and insults seeing his
predictions turning out true. In the commencement, therefore, we shall
declare who first, among the Greeks, pointed out (the principles of)
natural philosophy. For from these especially have they furtively taken
their views who have first pro-pounded these heresies,(1) as we shall
subsequently prove when we come to compare them one with another. Assigning
to each of those who take the lead among philosophers their own peculiar
tenets, we shall publicly exhibit these heresiarchs as naked and unseemly.

CHAP. I.--THALES; HIS PHYSICS AND THEOLOGY; FOUNDER OF GREEK ASTRONOMY.

   It is said that Thales of Miletus, one of the seven, wise men, first
attempted to frame a system of natural philosophy. This person said that
some such thing as water is the generative principle of the universe, and
its end;--for that out of this, solidified and again dissolved, all things
consist, and that all things are supported on it; from which also arise
both earthquakes and changes of the winds and atmospheric movements,(3) and
that all things are both produced(4) and are in a state of flux
corresponding with the nature of the primary author of generation;--and
that the Deity s is that which has neither beginning nor end. This person,
having been occupied with an hypothesis and investigation concerning the
stars, became the earliest author to the Greeks of this kind of learning.
And he, looking towards heaven, alleging that he was carefully examining
supernal objects, fell into a well; and a certain maid, by name Thratta,
remarked of him derisively, that while intent on beholding things in
heaven, he did not know(6), what was at his feet. And he lived about the
time of Croesus.

CHAP.II.--PYTHAGORAS; HIS COSMOGONY; RULES OF HIS SECT; DISCOVERER OF
PHYSIOGNOMY; HIS PHILOSOPHY OF NUMBERS; HIS SYSTEM OF THE TRANSMIGRATION OF
SOULS; ZARATAS ON DEMONS; WHY PYTHAGORAS FORBADE THE EATING OF BEANS; THE
MODE OF LIVING ADOPTED BY HIS DISCIPLES.

   But there was also, not far from these times, another philosophy which
Pythagoras originated (who some say was a native of Samos), which they have
denominated Italian, because that Pythagoras, flying from Polycrates the
king of Samos, took up his residence in a city of Italy, and there passed
the entire of his remaining years. And they who received in succession his
doctrine, did not much differ from the same opinion. And this person,
instituting an investigation concerning natural phenomena,(7) combined
together astronomy, and geometry, and music.(8) And so he proclaimed that
the Deity is a monad; and carefully acquainting himself with the nature of
number, he affirmed that the world sings, and that its system corresponds
with harmony, and he first resolved the motion of the seven stars into
rhythm and melody. And being astonished at the management of the entire
fabric, he required that at first his disciples should keep silence, as if
persons coming into the world initiated in (the secrets of) the universe;
next, when it seemed that they were sufficiently conversant with his mode
of teaching his doctrine, and could forcibly philosophize concerning the
stars and nature, then, considering them pure, he enjoins them to speak.
This man distributed his pupils in two orders, and called the one esoteric,
but the other exoteric. And to the former he confided more advanced
doctrines, and to the latter  a more moderate amount of instruction.

   And he also touched on magic--as they say--and himself(9) discovered an
art of physiogony,(10) laying down as a basis certain numbers and measures,
saying that they comprised the principle of arithmetical philosophy by
composition after this manner. The first number became an originating
principle, which is one, indefinable, incomprehensible, having in itself
all numbers that, according to plurality, can go on ad infinitum. But the
primary monad became a principle of numbers, according to sub stance."--
which is a male monad, begetting [after the manner of a parent all the rest
of the numbers. Secondly, the duad is a female number, and the same also is
by arithmeticians termed even. Thirdly, the triad is a male number. This
also has been classified by arithmeticians under the denomination uneven.
And in addition to all these is the tetrad, a female number; and the same
also is called even, because it is female. Therefore all the numbers that
have been derived from the genus are four; but number is the indefinite
genus, from which was constituted, according to them, the perfect(1)
number, viz., the decade. For one, two, three, four, become ten, if its
proper denomination be preserved essentially for each of the numbers.
Pythagoras affirmed this to be a sacred quaternion, source of everlasting
nature,(2) having, as it were, roots in itself; and that from this number
all the numbers receive their originating principle. For eleven, and
twelve, and the rest, partake of the origin of existence(3) from ten. Of
this decade, the perfect number, there are termed four divisions,--namely,
number, monad,(4) square, (and) cube. And the connections and blendings of
these are performed, according to nature, for the generation of growth
completing the productive number. For when the square itself is
multiplied(5) into itself, a biquadratic is the result. But when the square
is multiplied into the cube, the result is the product of a square and
cube; and when the cube is multiplied into the cube, the product of two
cubes is the result. So that all the numbers from which the production of
existing (numbers) arises, are seven,--namely, number, monad, square, cube,
biquadratic, quadratic-cube, cubo-cube.

   This philosopher likewise said that the soul is immortal, and that it
subsists in successive bodies. Wherefore he asserted that before the Trojan
era he was AEthalides,(6) and during the Trojan epoch Euphorbus, and
subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos;
fifth, Pythagoras. And Diodorus the Eretrian,(7) and Aristoxenus(8) the
musician, assert that Pythagoras came to Zaratas(9) the Chaldean, and that
he explained to him that there are two original causes of things, father
and mother, and that father is light, but mother darkness; and that of the
light the parts are hot, dry, not heavy, light, swift; but of darkness,
cold, moist, weighty, slow; and that out of all these, from female and
male, the world consists. But the world, he says, is a musical harmony;(10)
wherefore, also, that the sun performs a circuit in accordance with
harmony. And as regards the things that are produced from earth and the
cosmical system, they maintain that Zaratas(11) makes the following
statements: that there are two demons, the one celestial and the other
terrestrial; and that the terrestrial sends up a production from earth, and
that this is water; and that the celestial is a fire, partaking of the
nature of air, hot and cold.(12) And he therefore affirms that none of
these destroys or sullies the soul, for these constitute the substance of
all things. And he is reported to have ordered his followers not to eat
beans, because that Zaratas said that, at the origin and concretion of all
things, when the earth was still undergoing its process of
solidification,(13) and that of putrefaction had set in, the bean was
produced.(14) And of this he mentions the following indication, that if any
one, after having chewed a bean without the husk, places it opposite the
sun for a certain period,--for this immediately will aid in the result,--it
yields the smell of human seed. And he mentions also another clearer
instance to be this: if, when the bean is blossoming, we take the bean and
its flower, and deposit them in a jar, smear this over, and bury it in the
ground, and after a few days uncover it, we shall see it wearing the
appearance, first of a woman's pudendum, and after this, when closely
examined, of the head of a child growing in along with it. This person,
being burned along with his disciples in Croton, a town of Italy, perished.
Anti this was a habit with him, whenever one repaired to him with a view of
becoming his follower, (the candidate disciple was compelled) to sell his
possessions, and lodge the money sealed with Pythagoras, and he continued
in silence to undergo instruction, sometimes for three, but sometimes for
five years. And again, on being released, he was permitted to associate
with the rest, and remained as a disciple, and took his meals along with
them; if otherwise, however, he received back his property, and was
rejected. These persons, then, were styled Esoteric Pythagoreans, whereas
the rest, Pythagoristae.

   Among his followers, however, who escaped the conflagration were Lysis
and Archippus, and the servant of Pythagoras, Zaniolxis,(1) who also is
said to have taught the Celtic Druids to cultivate the philosophy of
Pythagoras. And they assert that Pythagoras learned from the Egyptians his
system of numbers and measures; and I being struck by the plausible,
fanciful, and not easily revealed wisdom of the priests, he himself
likewise, in imitation of them, enjoined silence, and made his disciples
lead a solitary life in  underground chapels.(2)

  CHAP. III.--EMPEDOCLES; HIS TWOFOLD CAUSE; TENET OF TRANSMIGRATION.

   But Empedocles, born after these, advanced likewise many statements
respecting the nature of demons, to the effect that, being very numerous,
they pass their time in managing earthly concerns. This person affirmed the
originating principle of the universe to be discord and friendship, and
that the intelligible fire of the monad is the Deity, and that all things
consist of fire, and will be resolved into fire; with which opinion the
Stoics likewise almost agree, expecting a conflagration. But most of all
does he concur with the tenet of transition of souls from body to body,
expressing himself thus:--"For surely both youth and maid I was, And shrub,
and bird,(3) and fish, from ocean stray'd."(4)

   This (philosopher) maintained the transmutation of all souls into any
description of animal. For Pythagoras, the instructor of these (sages),(5)
asserted that himself had been Euphorbus, who sewed in the expedition
against Ilium, alleging that he recognised his shield.The foregoing are the
tenets of Empedocles.

CHAP. IV.--HERACLITUS; HIS UNIVERSAL DOGMATISM; HIS THEORY OF FLUX; OTHER
SYSTEMS.

   But Heraclitus, a natural philosopher of Ephesus, surrendered himself
to universal grief, condemning the ignorance of the entire of life, and of
all men; nay, commiserating the (very) existence of mortals, for he
asserted that he himself knew everything, whereas the rest of mankind
nothing.(6) But he also advanced statements almost in concert with
Empedocles, saying that the originating principle of all things is discord
and friendship, and that the Deity is a fire endued with intelligence, and
that all things are borne one upon another, and never are at a standstill;
and just as Empedocles, he affirmed that the entire locality about us is
full of evil things, and that these evil things reach as far as the moon,
being extended from the quarter situated around the earth, and that they do
not advance further, inasmuch as the entire space above the moon is more
pure. So also it seemed to Heraclitus.

   After these arose also other natural philosophers, whose opinions we
have not deemed it necessary to declare, (inasmuch as) they present no
diversity to those already specified. Since, however, upon the whole, a not
inconsiderable school has sprung (from thence), and many natural
philosophers subsequently have arisen from them, each advancing different
accounts of the nature of the universe, it seems also to us advisable,
that, explaining the philosophy that has come down by succession from
Pythagoras, we should recur to the opinions entertained by those living
after the time of Thales, and that, furnishing a narrative of these, we
should approach the consideration of the ethical and logical philosophy
which Socrates and Aristotle originated, the former ethical, and the latter
logical.(7)

CHAP. V.--ANAXIMANDER; HIS THEORY OF THE INFINITE; HIS ASTRONOMIC OPINIONS;
HIS PHYSICS.

   Anaximander, then, was the hearer of Thales. Anaximander was son of
Praxiadas, and a native of Miletus. This man said that the originating
principle of existing things is a certain constitution of the Infinite, out
of which the heavens are generated, and the worlds therein; and that this
principle is eternal and undecaying, and comprising all the worlds. And he
speaks of time as something of limited generation, and subsistence, and
destruction. This person declared the Infinite to be an originating
principle and element of existing things, being the first to employ such a
denomination of the originating principle. But, moreover, he asserted that
there is an eternal motion, by the agency of which it happens that the
heavens(8) are generated; but that the earth is poised aloft, upheld by
nothing, continuing(so) on account of its equal distance from all (the
heavenly bodies); and that the figure of it is curved, circular,(1) similar
to a column of stone.(2) And one of the surfaces we tread upon, but the
other is opposite.(3) And that the stars are a circle of fire, separated
from the fire which is in the vicinity of the world, and encompassed by
air. And that certain atmospheric exhalations arise in places where the
stars shine; wherefore, also, when these exhalations are obstructed, that
eclipses take place. And that the moon sometimes appears frill and
sometimes waning, according to the obstruction or opening of its (orbital)
paths. But that the circle of the sun is twenty-seven times(4) larger than
the moon, and that the sun is situated in the highest (quarter of the
firmament); whereas the orbs of the fixed stars in the lowest. And that
animals are produced (in moistures) by evaporation from the sun. And that
man was, originally, similar to a different animal, that is, a fish. And
that winds are caused by the separation of very rarified exhalations of the
atmosphere, and by their motion after they have been condensed. And that
rain arises from earth's giving back (the vapours which it receives) from
the (clouds(6)) under the sun. And that there are flashes of lightning when
the wind coming down severs the clouds. This person was born in the third
year of the XLII. Olympiad.(7)

CHAP. VI.--ANAXIMENES; HIS SYSTEM OF "AN INFINITE AIR;" HIS VIEWS OF
ASTRONOMY AND NATURAL PHENOMENA.

   But Anaximenes, who himself was also a native of Miletus, and son of
Eurystratus, affirmed that the originating principle is infinite air, out
of which are generated things existing, those which have existed, and those
that will be, as well as gods and divine (entities), and that the rest
arise from the offspring of this. But that there is such a species of air,
when it is most even, which is imperceptible to vision, but capable of
being manifested by cold and heat, and moisture and motion, and that it is
continually in motion; for that whatsoever things undergo alteration, do
not change if there is not motion. For that it presents a different
appearance according as it is condensed and attenuated, for when it is
dissolved into what is more attenuated that fire is produced, and that when
it is moderately condensed again into air that a cloud is formed from the
air by virtue of the contraction;(8) but when condensed still more, water,
(and) that when the condensation is carried still further, earth is formed;
and when condensed to the very highest degree, stones. Wherefore, that the
dominant principles of generation are contraries,--namely, heat and cold.
And that the expanded earth is wafted along upon the air, and in like
manner both sun and moon and the rest of the stars; for all things being of
the nature of fire, are wafted about through the expanse of space, upon the
air. And that the stars are produced from earth by reason of the mist which
arises from this earth; and when this is attenuated, that fire is produced,
and that the stars consist of the fire which is being borne aloft. But also
that there are terrestrial natures in the region of the stars carried on
along with them. And he says that the stars do not move under the earth, as
some have supposed, but around the earth,(9) just as a cap is turned round
our head; and that the sun is hid, not by being under the earth, but
because covered by the higher portions of the earth, and on account of the
greater distance that he is from us. But that the stars do not emit heat on
account of the length of distance; and that the winds are produced when the
condensed air, becoming rarified, is borne on; and that when collected and
thickened still further, clouds are generated, and thus a change made into
water. And that hail is produced when the water borne down from the clouds
becomes congealed; and that snow is generated when these very clouds, being
more moist, acquire congelation; and that lightning is caused when the
clouds are parted by force of the winds; for when these are sundered there
is produced a brilliant and fiery flash. And that a rainbow is produced by
reason of the rays of the sun failing on the collected air. And that an
earthquake takes place when the earth is altered into a larger (bulk) by
heat and cold. These indeed, then, were the opinions of Anaximenes. This
(philosopher) flourished about the first year of the LVIII. Olympiad.(10)

CHAP. VII.--ANAXAGORAS; HIS THEORY OF MIND; RECOGNISES AN EFFICIENT CAUSE;
HIS COSMOGONY AND ASTRONOMY.

   After this (thinker) comes Anaxagoras,(11) son of Hegesibulus,(12) a
native of Clazomenae. This person affirmed the originating principle of the
universe to be mind and matter; mind being the efficient cause, whereas
matter that which was being formed. For all things coming into existence
simultaneously, mind supervening introduced order. And material principles,
he says, are infinite; even the smaller of these are infinite.(1) And that
all things partake of motion by being moved by mind, and that similar
bodies coalesce. And that celestial bodies were arranged by orbicular
motion. That, therefore, what was thick and moist, and dark and cold, and
all things heavy, came together into the centre, from the solidification of
which earth derived support;  but that the things opposite to these--
namely, heat and brilliancy, and dryness and lightness--hurried impetuously
into the farther portion of the atmosphere. And that the earth is in figure
plane; and that it continues suspended aloft, by reason of its magnitude,
and by reason of there being no vacuum, and by reason of the air, which was
most powerful, bearing along the wafted earth. But that among moist
substances on earth, was the sea, and the waters in it; and when these
evaporated (from the sun), or had settled under, that the ocean was formed
in this manner, as well as from the rivers that from time to time flow into
it. And that the rivers also derive support from the rains and from the
actual waters in the earth; for that this is hollow, and contains water in
its caverns. And that the Nile is inundated in summer, by reason of the
waters carried down into it from the snows in northern (latitudes).(2) And
that the sun and moon and all the stars are fiery stones, that were rolled
round by the rotation of the atmosphere. And that beneath the stars are sun
and moon, and certain invisible bodies that are carried along with us; and
that we have no perception of the heat of the stars, both on account of
their being so far away, and on account of their distance from the earth;
and further, they are not to the same degree hot as the sun, on account of
their occupying a colder situation. And that the moon, being lower than the
sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And
that the moon has not light of its own, but from the sun. But that the
revolution of the stars takes place under the earth. And that the moon is
eclipsed when the earth is interposed, and occasionally also those (stars)
that are underneath the moon. And that the sire (is eclipsed) when, at the
beginning of the month, the moon is interposed. And that the solstices are
caused by both sun and moon being repulsed by the air. And that the moon is
often turned, by its not being able to make head against the cold. This
person was the first to frame definitions regarding eclipses and
illuminations. And he affirmed that the moon is earthy, and has in it
plains and ravines. And that the milky way is a reflection of the light of
the stars which do not derive their radiance from the sun;(3) and that the
stars, coursing (the firmament) as shooting sparks, arise out of the motion
of the pole. And that winds are caused when the atmosphere is ratified by
the sun, and by those burning orbs that advance under the pole, and are
borne from (it). And that thunder and lightning are caused by heat falling
on the clouds. And that earthquakes are produced by the air above falling
on that under the earth; for when this is moved, that the earth also, being
wafted by it, is shaken. And that animals originally came into existence(4)
in moisture, and after this one from another; and that males are procreated
when the seed secreted from the right parts adhered to the right parts of
the womb, and that females are born when the contrary took place. This
philosopher flourished in the first year of the LXXXVIII. Olympiad,(5) at
which time they say that Plato also was born. They maintain that Anaxagoras
was likewise prescient.

CHAP. VIII.--ARCHELAUS; SYSTEM AKIN TO THAT OF ANAXAGORAS; HIS ORIGIN OF
THE EARTH AND OF ANIMALS; OTHER SYSTEMS.

   Archelaus was by birth an Athenian, and son of Apollodorus.(6) This
person, similarly with Anaxagoras, asserted the mixture of matter, and
enunciated his first principles in the same manner. This philosopher,
however, held that there is inherent immediately in mind a certain mixture;
and that the originating principle of motion is the mutual separation of
heat and cold, and that the heat is moved, and that the cold remains at
rest. And that the water, being dissolved, flows towards the centre, where
the scorched air and earth are produced, of which the one is borne upwards
and the other remains beneath. And that the earth is at rest, and that on
this account it came into existence; and that it lies in the centre, being
no part, so to speak, of the universe, delivered from the conflagration;
and that from this, first in a state of ignition, is the nature of the
stars, of which indeed the largest is the sun, and next to this the moon;
and of the rest some less, but some greater. And he says that the heaven
was inclined at an angle, and so that the sun diffused light over the
earth, and made the atmosphere transparent, and the ground dry; for that at
first it was a sea, inasmuch as it is lofty at the horizon and hollow in
the middle. And he adduces, as an indication of the hollowness, that the
sun does not rise and set to all at the same time, which ought to happen if
the earth was even. And with regard to animals, he affirms that the earth,
being originally fire in its lower part, where the heat and cold were
intermingled, both the rest of animals made their appearance, numerous and
dissimilar,(1) all having the same food, being nourished from mud; and
their existence was of short duration, but afterwards also generation from
one another arose unto them; and men were separated from the rest (of the
animal creation), and they appointed rulers, and laws, and arts, and
cities, and the rest. And he asserts that mind is innate in all animals
alike; for that each, according to the difference of their physical
constitution, employed (mind), at one time slower, at another faster.(2)

   Natural philosophy, then, continued from Thales until Archelaus.
Socrates was the hearer of this (latter philosopher). There are, however,
also very many others, introducing various opinions respecting both the
divinity and the nature of the universe; and if we were disposed to adduce
all the opinions of these, it would be necessary to compose a vast quantity
of books. But, reminding the reader of those whom we especially ought--who
are deserving of mention from their fame, and from being, so to speak, the
leaders to those who have subsequently framed systems of philosophy, and
from their supplying them with a starting-point towards such undertakings--
let us hasten on our investigations towards what remains for consideration.

CHAP. IX.--PARMENIDES; HIS THEORY OF "UNITY;" HIS ESCHATOLOGY.

   For Parmenides(3) likewise supposes the universe to be one, both
eternal and unbegotten, and of a spherical form. And neither did he escape
the opinion of the great body (of speculators), affirming fire and earth to
be the originating principles of the universe--the earth as matter, but the
fire as cause, even an efficient one. He asserted that the world would be
destroyed, but in what way he does not mention.(4) The same (philosopher),
however, affirmed the universe to be eternal, and not generated, and of
spherical form and homogeneous, but not having a figure in itself, and
immoveable and limited.

CHAP. X.--LEUCIPPUS; HIS ATOMIC THEORY.

   But Leucippus,(5) an associate of Zeno, did not maintain the same
opinion, but affirms things to be infinite, and always in motion, and that
generation and change exist continuously. And he affirms plenitude and
vacuum to be elements. And he asserts that worlds are produced when many
bodies are congregated and flow together from the surrounding space to a
common point, so that by mutual contact they made substances of the same
figure and similar in form come into connection; and when thus
intertwined,(6) there are transmutations into other bodies, and that
created things wax and wane through necessity. But what the nature of
necessity is, (Parmenides) did not define.

CHAP. XI.--DEMOCRITUS; HIS DUALITY OF PRINCIPLES; HIS COSMOGONY.

   And Democritus(7) was an acquaintance of Leucippus. Democritus, son of
Damasippus, a native of Abdera,(8) conferring with many gymnosophists among
the Indians, and with priests in Egypt, and with astrologers and magi in
Babylon, (propounded his system). Now he makes statements similarly with
Leucippus concerning elements, viz. plenitude and vacuum, denominating
plenitude entity, and vacuum nonentity; and this he asserted, since
existing things are continually moved in the vacuum. And he maintained
worlds to be infinite, and varying in bulk; and that in some there is
neither sun nor moon, while in others that they are larger than with us,
and with others more numerous. And that intervals between worlds are
unequal; and that in one quarter of space (worlds) are more numerous, and
in another less so; and that some of them increase in bulk, but that others
attain their full size, while others dwindle away and that in one quarter
they are coming into existence, whilst in another they are failing; and
that they are destroyed by clashing one with another. And that some worlds
are destitute of animals and plants, and every species of moisture. And
that the earth of our world was created before that of the stars, and that
the moon is underneath; next (to it) the sun; then the fixed stars. And
that (neither) the planets nor these (fixed stars) possess an equal
elevation. And that the world flourishes, until no longer it can receive
anything from without. This (philosopher) turned all things into ridicule,
as if all the concerns of humanity were deserving of laughter.

CHAP. XII.--XENOPHANES; HIS SCEPTICISM; HIS NOTIONS OF GOD AND NATURE;
BELIEVES IN A FLOOD.

   But Xenophanes, a native of Colophon,(1) was son of Orthomenes. This
man survived to the time of Cyrus.(2) This (philosopher) first asserted
that there is no possibility of comprehending anything, expressing himself
thus:--

   "For if for the most part of perfection man may speak,
   Yet he knows it not himself, and in all attains surmise."

And he affirms that nothing is generated or perishes, or is moved; and that
the universe, being one, is beyond change. But he says that  the deity is
eternal, and one and altogether homogeneous and limited, and of a spherical
form, and  endued with perception in all parts. And that the sun exists
during each day from a conglomeration of small sparks, and that the earth
is infinite, and is surrounded neither by an atmosphere nor by the heaven.
And that there are infinite suns and moons, and that all things spring from
earth. This man affirmed that the sea is salt, on account of the many
mixtures that flow  into it. Metrodorus, however, from the fact of its
being filtered through earth, asserts that it is  on account of this that
it is made salt. And  Xenophanes is of opinion that there had been a
mixture of the earth with the sea, and that in process of time it was
disengaged from the  moisture, alleging that he could produce such proofs
as the following: that in the midst of earth, and in mountains, shells are
discovered; and also in Syracuse he affirms was found in the quarries the
print of a fish and of seals, and in Paros an image of a laurel(3) in the
bottom of a stone, and in Melita(4) parts of all sorts of marine animals.
And he says that these were generated when all things originally were
embedded in mud, and that an impression of them was dried in the mud, but
that all men had perished(5) when the earth, being precipitated into the
sea, was converted into mud; then, again, that it originated generation,
and that this overthrow occurred to all worlds.

   CHAP. XIII.--ECPHANTUS; HIS SCEPTICISM; TENET OF INFINITY.

   One Ecphantus, a native of Syracuse, affirmed that it is not possible
to attain a true knowledge of things. He defines, however, as he thinks,
primary bodies to be indivisible,(6) and that there are three variations of
these, viz., bulk, figure, capacity, from which are generated the objects
of sense. But that there is a determinable multitude of these, and that
this is infinite.(7) And that bodies are moved neither by weight nor by
impact, but by divine power, which he calls mind and soul; and that of this
the world is a representation; wherefore also it has been made in the form
of a sphere by divine power.(8) And that the earth in the middle of the
cosmical system is moved round its own centre towards the east.(9)

CHAP. XIV.--HIPPO; HIS DUALITY OF PRINCIPLES; HIS PSYCHOLOGY.

   Hippo, a native of Rhegium, asserted as originating principles,
coldness, for instance water, and heat, for instance fire. And that fire,
when produced by water, subdued the power of its generator, and formed the
world. And the soul, he said, is(10) sometimes brain, but sometimes water;
for that also the seed is that which appears to us to arise out of
moisture, from which, he says, the soul is produced.

   So far, then, we think we have sufficiently adduced (the opinions of)
these; wherefore, inasmuch as we have adequately gone in review through the
tenets of physical speculators, it seems to remain that we now turn to
Socrates and Plato, who gave especial preference to moral philosophy.

CHAP. XV.--SOCRATES; HIS PHILOSOPHY REPRODUCED BY PLATO.

   Socrates, then, was a hearer of Archelaus, the natural philosopher; and
he, reverencing the rule, "Know thyself," and having assembled a large
school, had Plato (there), who was far superior to all his pupils.
(Socrates) himself left no writings(11) after him. Plato, however, taking
notes(12) of all his (lectures on) wisdom, established a school, combining
together natural, ethical, (and) logical (philosophy). But the points Plato
determined are these following.

CHAP. XVI.--PLATO; THREEFOLD CLASSIFICATION OF PRINCIPLES; HIS IDEA OF GOD;
DIFFERENT OPINIONS REGARDING HIS THEOLOGY AND PSYCHOLOGY; HIS ESCHATOLOGY
AND SYSTEM OF METEMPSYCHOSIS; HIS ETHICAL DOCTRINES; NOTIONS ON THE FREE-
WILL QUESTION.

   Plato (lays down) that there are three originating principles of the
universe, (namely) God, and matter, and exemplar; God as the Maker and
Regulator of this universe, and the Being who exercises providence over it;
but matter, as that which underlies all (phenomena), which (matter) he
styles both receptive and a nurse, out of the arrangement of which
proceeded the four elements of which the world consists; (I mean) fire,
air, earth, water, from which all the rest of what are denominated concrete
substances, as well as animals and plants, have been formed. And that the
exemplar, which he likewise calls ideas, is the intelligence of the Deity,
to which, as to an image in the soul, the Deity attending,  fabricated all
things. God, he says, is both incorporeal and shapeless, and comprehensible
by wise men solely; whereas matter is body potentially, but with
potentiality not as yet passing into action, for being itself without form
and without quality, by assuming forms and qualities, it became body. That
matter, therefore, is an  originating principle, and coeval with the Deity,
and that in this respect the world is uncreated. For (Plato) affirms that
(the world) was made out of it. And that (the attribute of)
imperishableness necessarily belongs to (literally "follows") that which is
uncreated. So far forth, however, as body is supposed to be compounded out
of both many qualities and ideas, so far forth it is both created and
perishable. But some of the followers of Plato mingled both of these,
employing some such example as the following: That as a waggon can always
continue undestroyed, though undergoing partial repairs from time to time,
so that even the parts each in turn perish, yet itself remains always
complete; so after this manner the world also, although in parts it
perishes, yet the things that are removed, being repaired, and equivalents
for them being introduced, it remains eternal.

   Some maintain that Plato asserts the Deity to be one, ingenerable and
incorruptible, as he says in The Laws:(1) "God, therefore, as the ancient
account has it, possesses both the beginning, and end, and middle of all
things." Thus he shows God to be one, on account of His having pervaded all
things. Others, however, maintain that Plato affirms the existence of many
gods indefinitely, when he uses these words: "God of gods, of whom I am
both the Creator and Father."(2) But others say that he speaks of a
definite number of deities in the following passage: "Therefore the mighty
Jupiter, wheeling his swift chariot in heaven;" and when he enumerates the
offspring of the children of heaven and earth. But others assert that
(Plato) constituted the gods as generable; and on account of their having
been produced, that altogether they were subject to the necessity of
corruption, but that on account of the will of God they are immortal,
(maintaining this) in the passage already quoted, where, to the words, "God
of gods, of whom I am Creator and Father," he adds, "indissoluble through
the fiat of My will;" so that if (God) were disposed that these should be
dissolved, they would easily be dissolved.

   And he admits natures (such as those) of demons, and says that some of
them are good, but others worthless. And some affirm that he states the
soul to be uncreated and immortal, when he uses the following words, "Every
soul is immortal, for that which is always moved is immortal;" and when he
demonstrates that the soul is self-moved, and capable of originating
motion. Others, however, (say that Plato asserted that the soul was)
created, but rendered imperishable through the will of God. But some (will
have it that he considered the soul) a composite (essence), and generable
and corruptible; for even he supposes that there is a receptacle for it,(3)
and that it possesses a luminous body, but that everything generated
involves a necessity of corruption.(4) Those, however, who assert the
immortality of the soul are especially strengthened in their opinion by
those passages(5) (in Plato's writings), where he says, that both there are
judgments after death, and tribunals of justice in Hades, and that the
virtuous (souls) receive a good reward, while the wicked (ones) suitable
punishment. Some notwithstanding assert, that he also acknowledges a
transition of souls from one body to another, and that different souls,
those that were marked out  for such a purpose, pass into different
bodies,(6)  according to the desert of each, and that after(7) certain
definite periods they are sent up into this world to furnish once more a
proof of their choice. Others, however, (do not admit this to he his
doctrine, but will have it that Plato affirms that the souls) obtain a
place according to the desert of each; and they employ as a testimony the
saying of his, that some good men are with Jove, and that others are
ranging abroad (through heaven) with other gods; whereas that others are
involved in eternal punishments, as many as during this life have committed
wicked and unjust deeds.

   And people affirm that Plato says, that some things are without a mean,
that others have a mean, that others are a mean. (For example, that) waking
and sleep, and such like, are conditions without an intermediate state; but
that there are things that had means, for instance virtue and vice; and
there are means (between extremes), for instance grey between white and
black, or some other colour. And they say, that he affirms that the things
pertaining to the soul are absolutely alone good, but that the things
pertaining to the body, and those external (to it), are not any longer
absolutely good, but reputed blessings. And that frequently he names these
means also, for that it is possible to use them both well and ill. Some
virtues, therefore, he says, are extremes in regard of intrinsic worth, but
in regard of their essential nature means, for nothing is more estimable
than virtue. But whatever excels or falls short of these terminates in
vice. For instance, he says that there are four virtues--prudence,
temperance, justice, fortitude--and that on each of these is attendant  two
vices, according to excess and defect: for example, on prudence,
recklessness according to  defect, and knavery according to excess; and on
temperance, licentiousness according to defect, stupidity according to
excess; and on justice, foregoing a claim according to defect, unduly
pressing it according to excess; and on fortitude, cowardice according to
defect, foolhardiness according to excess. And that these virtues, when
inherent in a man, render him perfect, and afford him happiness. And
happiness, he says, is assimilation to the Deity, as far as this is
possible; and that assimilation to God takes place when any one combines
holiness and justice with prudence. For this he supposes the end of supreme
wisdom and virtue. And he affirms that the virtues follow one another in
turn,(1) and are uniform, and are never antagonistic to each other; whereas
that vices are multiform, and sometimes follow one the other, and sometimes
are antagonistic to each other. He asserts that fate exists; not, to be
sure, that all things are produced according to fate, but that there is
even something in our power, as in the passages where he says, "The fault
is his who chooses, God is blameless;" and "the following law(2) of
Adrasteia."(3) And thus some (contend for his upholding) a system of fate,
whereas others one of free-will. He asserts, however, that sins are
involuntary. For into what is most glorious of the things in our power,
which is the soul, no one would (deliberately) admit what is vicious, that
is, transgression, but that from ignorance and an erroneous conception of
virtue, supposing that they were achieving something honourable, they pass
into vice. And his doctrine on this point  is most clear in The
Republic,(4) where he says, "But again you presume to assert that vice is
disgraceful and abhorred of God; how then, I may ask, would one choose such
an evil thing? He, you reply, (would do so) who is worsted by pleasures.(5)
Therefore this also is involuntary, if to gain a victory be voluntary; so
that, in every point of view, the committing an act of turpitude, reason
proves(6) to be involuntary." Some one, however, in opposition to this
(Plato), advances the contrary statement, "Why then are men punished if
they sin involuntary?" But he replies, that he himself also, as soon as
possible, may be emancipated from vice, and undergo punishment. For that
the undergoing punishment is not an evil, but a good thing, if it is likely
to prove a purification of evils; and that the rest of mankind, hearing of
it, may not transgress, but guard against such an error. (Plato, however,
maintains) that the nature of evil is neither created by the Deity, nor
possesses subsistence of itself, but that it derives existence from
contrariety to what is good, and from attendance upon it, either by excess
and defect, as we have previously affirmed concerning the virtues. Plato
unquestionably then, as we have already stated, collecting together the
three departments of universal philosophy, in this manner formed his
speculative system.

CHAP. XVII.--ARISTOTLE; DUALITY OF PRINCIPLES; HIS CATEGORIES; HIS
PSYCHOLOGY; HIS ETHICAL DOCTRINES; ORIGIN OF THE EPITHET "PERIPATETIC."

   Aristotle, who was a pupil of this (Plato), reduced philosophy into an
art, and was distinguished rather for his proficiency in logical science,
supposing as the elements of all things substance and accident; that there
is one substance underlying all things, but nine accidents,--namely,
quantity, quality, relation, where, when, possession, posture, action,
passion; and that substance is of some such description as God, man, and
each of the beings that can fall under a similar denomination. But in
regard of accidents, quality is seen in, for instance, white, black; and
quantity, for instance two cubits, three cubits; and relation, for instance
father, son; and where, for instance at Athens, Megara; and when, for
instance during the tenth Olympiad; and possession, for instance to have
acquired; and action, for instance to write, and in general to evince any
practical powers; and posture, for instance to lie down; and passion, for
instance to be struck. He also supposes that some things have means, but
that others are without means, as we have declared concerning Plato
likewise. And in most points he is in agreement with Plato, except the
opinion concerning soul. For Plato affirms it to be immortal, but Aristotle
that it involves permanence; and after these things, that this also
vanishes in the fifth body,(1) which he supposes, along with the other four
(elements),--viz., fire, and earth, and water, and air,--to be a something
more subtle (than these), of the nature of spirit. Plato therefore says,
that the only really good things are those pertaining to the soul, and that
they are sufficient for happiness; whereas Aristotle introduces a threefold
classification of good things, and asserts that the wise man is not
perfect, unless there are present to him both the good things of the body
and those extrinsic to it.(2) The former are beauty, strength, vigour of
the senses, soundness; while the things extrinsic (to the body) are wealth,
nobility, glory, power, peace, friendship.(3) And the inner qualities of
the soul he classifies, as it was the opinion of Plato, under prudence,
temperance, justice, fortitude. This (philosopher) also affirms that evils
arise according to an opposition of the things that are good, and that they
exist beneath the quarter around the moon, but reach no farther beyond the
moon; and that the soul of the entire world is immortal, and that the world
itself is eternal, but that (the soul) in an individual, as we have before
stated, vanishes (in the fifth body). This (speculator), then holding
discussions in the Lyceum, drew up from time to time his system of
philosophy; but Zeno (held his school) in the porch called Poecile. And the
followers of Zeno obtained their name from the place--that is, from Stoa--
(i.e., a porch), being styled Stoics; whereas Aristotle's followers (were
denominated) from their mode of employing themselves while teaching. For
since they were accustomed walking about in the Lyceum to pursue their
investigations, on this account they were called Peripatetics. These
indeed, then, were the doctrines of Aristotle.

CHAP. XVIII.--THE STOICS; THEIR SUPERIORITY IN LOGIC; FATALISTS; THEIR
DOCTRINE OF CONFLAGRATIONS.

   The Stoics themselves also imparted growth to philosophy, in respect of
a greater development of the art of syllogism, and included almost
everything under definitions, both Chrysippus and Zeno being coincident in
opinion on this point. And they likewise supposed God to be the one
originating principle of all things, being a body of the utmost refinement,
and that His providential care pervaded everything; and these speculators
were positive about the existence of fate everywhere, employing some such
example as the following: that just as a dog,  supposing him attached to a
car, if indeed he is disposed to follow, both is drawn,(4) or follows
voluntarily, making an exercise also of free power, in combination with
necessity, that is, fate; but if he may not be disposed to follow, he will
altogether be coerced to do so. And the same, of course, holds good in the
case of men. For though not willing to follow, they will altogether be
compelled to enter upon what has been decreed for them. (The Stoics),
however, assert that the soul abides after death,(5) but that it is a body,
and that such is formed from the refrigeration of the surrounding
atmosphere; wherefore, also, that it was called psyche (i.e., soul). And
they acknowledge likewise, that there is a transition of souls from one
body to another, that is, for those souls for whom this migration has been
destined. And they accept the doctrine, that there will be a conflagration,
a purification of this world, some say the entire of it, but others a
portion, and that (the world) itself is undergoing partial destruction; and
this all but corruption, and the generation from it of another world, they
term purgation. And they assume the existence of all bodies, and that body
does not pass through body,(6) but that a refraction(7) takes place, and
that all things involve plenitude, and that there is no vacuum. The
foregoing are the opinions of the Stoics also.

CHAP. XIX.--EPICURUS; ADOPT'S THE DEMOCRITIC ATOMISM; DENIAL OF DIVINE
PROVIDENCE; THE PRINCIPLE OF HIS ETHICAL SYSTEM.

   Epicurus, however, advanced an opinion almost contrary to all. He
supposed, as originating principles of all things, atoms and vacuity.(1) He
considered vacuity as the place that would contain the things that will
exist, and atoms the matter out of which all things could be formed; and
that from the concourse of atoms both the Deity derived existence, and all
the elements, and all things inherent in them, as well as animals and other
(creatures); so that nothing was generated or existed, unless it be from
atoms. And he affirmed that these atoms were composed of extremely small
particles, in which there could not exist either a point or a sign, or any
division; wherefore also he called them atoms. Acknowledging the Deity to
be eternal and incorruptible, he says that God has providential care for
nothing, and that there is no such thing at all as providence or fate, but
that all things arc made by chance. For that the Deity reposed in the
intermundane spaces, (as they) are thus styled by him; for outside the
world he determined that there is a certain habitation of God, denominated
"the intermundane spaces," and that the Deity surrendered Himself to
pleasure, and took His ease in the midst of supreme happiness; and that
neither has He any concerns of business, nor does He devote His attention
to them.(2) As a consequence on these opinions, he also propounded his
theory concerning wise men, asserting that the end of wisdom is pleasure.
Different persons, however, received the term "pleasure" in different
acceptations; for some (among the Gentiles(3) understood) the passions, but
others the satisfaction resulting from virtue. And he concluded that the
souls of men are dissolved along with their bodies, just as also they were
produced along with them, for that they are blood, and that when this has
gone forth or been altered, the entire man perishes; and in keeping with
this tenet, (Epicurus maintained) that there are neither trials in Hades,
nor tribunals of justice; so that whatsoever any one may commit in this
life, that, provided he may escape detection, he is altogether beyond any
liability of trial (for it in a future state). In this way, then, Epicurus
also formed his opinions.

   CHAP. XX.--THE ACADEMICS; DIFFERENCE OF OPINION AMONG THEM.

   And another opinion of the philosophers was called that of the
Academics,(4) on account of those holding their discussions in the Academy,
of whom the founder Pyrrho, from whom they were called Pyrrhonean
philosophers, first introduced the notion of the incomprehensibility of all
things, so as to (be ready to) attempt an argument on either side of a
question, but not to assert anything for certain; for that there is nothing
of things intelligible or sensible true, but that they appear to men to be
so; and that all substance is in a state of flux and change, and never
continues in the same (condition). Some followers, then, of the Academics
say that one ought not to declare an opinion on the principle  of anything,
but simply making the attempt to give it up; whereas others subjoined the
formulary "not rather"(5) (this than that), saying that the fire is not
rather fire than anything else. But they did not declare what this is, but
what sort it is.(6)

CHAP. XXI.--THE BRACHMANS; THEIR MODE OF LIFE; IDEAS OF DEITY; DIFFERENT
SORTS OF; THEIR ETHICAL NOTIONS.

   But there is also with the Indians a sect composed of those
philosophizing among the Brachmans. They spend a contented existence,
abstain both from living creatures and all cooked food, being satisfied
with fruits; and not gathering these from the trees, but carrying off those
that have fallen to the earth. They subsist upon them, drinking the water
of the river Tazabena.(7) But they pass their life naked, affirming that
the body has been constituted a covering to the soul by the Deity. These
affirm that God is light, not such as one sees, nor such as the sun and
fire; but to them the Deity is discourse, not that which finds expression
in articulate sounds, but that of the knowledge through which the secret
mysteries of nature(8) are perceived by the wise. And this light which they
say is discourse, their god, they assert that the Brachmans only know on
account of their alone rejecting all vanity of opinion which is the sours
ultimate covering.(9) These despise death, and always in their own peculiar
language(10) call God by the name which we have mentioned previously, and
they send up hymns (to him). But neither are there women among them, nor do
they beget children. But they who aim at a life similar to these, after
they have crossed over to the country on the opposite side of the river,
continue to reside there, returning no more; and these also are called
Brachmans. But they do not pass their life similarly, for there are also in
the place women, of whom those that dwell there are born, and in turn beget
children. And this discourse which(1) they name God they assert to be
corporeal, and enveloped in a body outside himself, just as if one were
wearing a sheep's skin, but that on divesting himself of body that he would
appear clear to the eye. But the Brachmans say that there is a conflict in
the body that surrounds them, (and they consider that the body is for them
full of conflicts);(2) in opposition to which, as if marshalled for battle
against enemies, they contend, as we have already explained. And they say
that all men are captive to their own congenital struggles, viz.,
sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and
such like. And he who has reared a trophy over these, alone goes to God;
wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian
paid a visit, as one who had proved victorious in the bodily conflict. But
they bear down on Calanus as having profanely withdrawn from their
philosophy. But the Brachmans, putting off the body, like fishes jumping
out of water into the pure air, behold the sun.

CHAP. XXII.--THE DRUIDS; PROGENITORS OF THEIR SYSTEM.

   And the Celtic Druids investigated to the very highest point the
Pythagorean philosophy, after Zamolxis,(3) by birth a Thracian,(4) a
servant of Pythagoras, became to them the originator of this discipline.
Now after the death of Pythagoras, Zamolxis, repairing thither, became to
them the originator of this philosophy. The Celts esteem these as prophets
and seers, on account of their foretelling to them certain (events), from
calculations and numbers by the Pythagorean art; on the methods of which
very art also we shall not keep silence, since also from these some have
presumed to introduce heresies; but the Druids resort to magical rites
likewise.

CHAP. XXIII.--HESIOD; THE NINE MUSES; THE HESIODIC COSMOGONY; THE ANCIENT
SPECULATORS, MATERIALISTS; DERIVATIVE CHARACTER OF THE HERESIES FROM
HEATHEN PHILOSOPHY.

   But Hesiod the poet asserts himself also that he thus heard from the
Muses concerning nature, and that the Muses are the daughters of Jupiter.
For when for nine nights and days together, Jupiter, through excess of
passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived
in one womb those nine Muses, becoming pregnant with one during each night.
Having then summoned the nine Muses from Pieria, that is, Olympus, he
exhorted them to undergo instruction:--

   "How first both gods and earth were made,(5)
   And rivers, and boundless deep, and ocean's surge,
   And glittering stars, and spacious heaven above;
   How they grasped the crown and shared the glory,
   And how at first they held the many-valed Olympus.
   These (truths), ye Muses, tell me of, saith he,
   From first, and next which of them first arose.
   Chaos, no doubt, the very first, arose; but next
   Wide-stretching Earth, ever the throne secure of all
   Immortals, who hold the peaks of white Olympus;
   And breezy Tartarus in wide earth's recess;
   And Love, who is most beauteous of the gods immortal,
   Chasing care away from all the gods and men,
   Quells in breasts the mind and counsel sage.
   But Erebus from Chaos and gloomy Night arose;
   And, in turn, from Night both Air and Day were born;
   But primal Earth, equal to self in sooth begot
   The stormy sky to veil it round on every side,
   Ever to be for happy gods a throne secure.
   And forth she brought the towering hills, the pleasant haunts
   Of nymphs who dwell throughout the woody heights.
   And also barren Sea begat the surge-tossed
   Flood, apart from luscious Love; but next
   Embracing Heaven, she Ocean bred with eddies deep,
   And Caeus, and Crius, and Hyperian, and Iapetus,
   And Thia, and Rhea, and Themis, and Mnemosyne,
   And gold-crowned Phoebe, and comely Tethys.
   But after these was born last(6) the wiley Cronus,
   Fiercest of sons; but he abhorred his blooming sire,
   And in turn the Cyclops bred, who owned a savage breast."

And all the rest of the giants from Cronus, Hesiod enumerates, and
somewhere afterwards that Jupiter was born of Rhea. All these, then, made
the foregoing statements in their doctrine regarding both the nature and
generation of the universe. But all, sinking below what is divine, busied
themselves concerning the substance of existing things,(1) being astonished
at the magnitude of creation, and supposing that it constituted the Deity,
each speculator selecting in preference a different portion of the world;
failing, however, to discern the God and maker of these.

   The opinions, therefore, of those who have attempted to frame systems
of philosophy among the Greeks, I consider that we have sufficiently
explained; and from these the heretics, taking occasion, have endeavoured
to establish the tenets that will be after a short time declared. It seems,
however, expedient, that first explaining the mystical rites and whatever
imaginary doctrines some have laboriously framed concerning the stars, or
magnitudes, to declare these; for heretics likewise, taking occasion from
them, are considered by the multitude to utter prodigies. Next in order we
shall elucidate the feeble opinions advanced by these.

BOOKS II. AND III. ARE AWANTING.

THE REFUTATION OF ALL HERESIES

BOOK IV.

CHAP. I.--SYSTEM OF THE ASTROLOGERS; SIDEREAL INFLUENCE; CONFIGURATION OF
THE STARS.

   BUT in each zodiacal sign they call limits of the stars those in which
each of the stars, from any one quarter to another, can exert the greatest
amount of influence; in regard of which there is among them, according to
their writings, no mere casual divergency of opinion. But they say that the
stars are attended as if by satellites when they are in the midst of other
stars, in continuity with the signs of the Zodiac; as if, when any
particular star may have occupied the first portions of the same sign of
the Zodiac, and another the last, and another those portions in the middle,
that which is in the middle is said to be guarded by those holding the
portions at the extremities. And they are said to look upon one another,
and to be in conjunction with one another, as if appearing in a triangular
or quadrangular figure. They assume, therefore, the figure of a triangle,
and look upon one another, which have an intervening distance(1) extending
for three zodiacal signs; and they assume the figure of a square those
which have an interval extending for two signs. But as the underlying parts
smpathize with the head, and the head with the underlying parts,(2) so also
things terrestrial with superlunar objects.(3) But there is of these a
certain difference and want of sympathy, so that they do not involve one
and the same point of juncture.

CHAP. II.--DOCTRINES CONCERNING AEONS; THE CHALDEAN ASTROLOGY; HERESY
DERIVABLE FROM IT.

   Employing these (as analogies), Euphrates the Peratic, and Acembes 4
the Carystian, and the rest of the crowd of these (speculators), imposing
names different from the doctrine of the truth, speak of a sedition of
AEons, and of a revolt of good powers over to evil (ones), and of the
concord of good with wicked (AEons), calling them Taparchai and Proastioi,
and very many other names. But the entire of this heresy, as attempted by
them, I shall explain and refute when we come to treat of the subject of
these (AEons). But now, lest any one suppose the opinions propounded by the
Chaldeans respecting astrological doctrine to be trustworthy and secure, we
shall not hesitate to furnish a brief refutation respecting these,
establishing that the futile art is calculated both to deceive and blind
the soul indulging in vain expectations, rather than to profit it. And we
urge our case with these, not according to any experience of the art, but
from knowledge based on practical principles. Those who have cultivated the
art, becoming disciples of the Chaldeans, and communicating mysteries as if
strange and astonishing to men, having changed the names (merely), have
from this source concocted their heresy. But since, estimating the
astrological art as a powerful one, and availing themselves of the
testimonies adduced by its patrons, they wish to gain reliance for their
own attempted conclusions, we shall at present, as it has seemed expedient,
prove the astrological art to be untenable, as our intention next is to
invalidate also the Peratic system, as a branch growing out of an unstable
root.

CHAP. III.--THE HOROSCOPE THE FOUNDATION OF ASTROLOGY; INDISCOVERABILITY OF
THE HOROSCOPE; THEREFORE THE FUTILITY OF THE CHALDEAN ART.

   The originating principle,(5) and, as it were, foundation, of the
entire art, is fixing(6) the horoscope.(1) For from this are derived the
rest of the cardinal points, as well as the declinations and ascensions,
the triangles and squares, and the configurations of the stars in
accordance with these; and from all these the predictions are taken.
Whence, if the horoscope be removed, it necessarily follows that neither
any celestial object is recognisable in the meridian, or at the horizon, or
in the point of the heavens opposite the meridian; but if these be not
comprehended, the entire system of the Chaldeans vanishes along with
(them). But that the sign of the horoscope is indiscoverable by them, we
may show by a variety of arguments. For in order that this (horoscope) may
be found, it is first requisite that the (time of) birth of the person
falling under inspection should be firmly fixed; and secondly, that the
horoscope which is to signify this should be infallible; and thirdly, that
the ascension(2) of the zodiacal sign should be observed with accuracy. For
from(3) (the moment) of birth(4) the ascension of the zodiacal sign rising
in the heaven should be closely watched,(5) since the Chaldeans,
determining (from this) the horoscope, frame the configuration of the stars
in accordance with the ascension (of the sign); and they, term this--
disposition, in accordance with which they devise their predictions. But
neither is it possible to take the birth of persons, falling under
consideration, as I shall explain, nor is the horoscope infallible, nor is
the rising zodiacal sign apprehended with accuracy.

   How it is, then, that the system of the Chaldeans(6) is unstable, let
us now declare. Having, then, previously marked it out for investigation,
they draw the birth of persons falling under consideration from,
unquestionably, the depositing of the seed, and (from) conception or from
parturition. And if one will attempt to take (the horoscope) from
conception, the accurate account of this is incomprehensible, the time
(occupied) passing quickly, and naturally (so). For we are not able to say
whether conception takes place upon the transference(7) of the seed or not.
For this can happen even as quick as thought, just also as leaven, when put
into heated jars, immediately is reduced to a glutinous state. But
conception can also (take place) after a lapse of duration. For there being
an interval  from the mouth of the womb to the fundament, where
physicians(8) say conceptions take place, it is altogether the nature of
the seed deposited to occupy some time in traversing(9) this interval. The
Chaldeans, therefore, being ignorant of the quantity of duration to a
nicety, never will comprehend the (moment of) conception; the seed at one
time being injected straight forward, and falling at one spot upon actual
parts of the womb well disposed for conception, and at another time
dropping into it dispersedly, and being collected into one place by uterine
energies. Now, while these matters are unknown, (namely), as to when the
first takes place, and when the second, and how much time is spent in that
particular conception, and how much in this; while, I say, ignorance on
these points prevails on the part of these (astrologers), an accurate
comprehension of conception is put out of the question.(10) And if, as some
natural philosophers have asserted, the seed, remaining stationary first,
and undergoing alteration in the womb, then enters the (womb's) opened
blood-vessels, as the seeds of the earth(11) sink into the ground; from
this it will follow, that those who are not acquainted with the quantity of
time occupied by the change, will not be aware of the precise moment of
conception either. And, moreover, as women(12) differ from one another in
the other parts of the body, both as regards energy and in other respects,
so also (it is reasonable to suppose that they differ from one another) in
respect of energy of womb, some conceiving quicker, and others slower. And
this is not strange, since also women, when themselves compared with
themselves, at times are observed having a strong disposition towards
conception, but at times with no such tendency. And when this is so, it is
impossible to say with accuracy when the deposited seed coalesces, in order
that from this time the Chaldeans may fix the horoscope of the birth.

CHAP. IV.--IMPOSSIBILITY OF FIXING THE HOROSCOPE; FAILURE OF AN ATTEMPT TO
DO THIS AT THE PERIOD OF BIRTH.

   For this reason it is impossible to fix the horoscope from the (period
of) conception. But neither can this be done from (that of) birth. For, in
the first place, there exists the difficulty as to when it can be declared
that there is a birth; whether it is when the foetus begins to incline
towards the orifice,(13) or when it may project a little, or when it may be
borne to the ground. Neither is it in each of these cases possible to
comprehend the precise moment of parturition,(1) or to define the time. For
also on account of disposition of soul, and on account of suitableness of
body, and on account of choice of the parts, and on account of experience
in the midwife, and other endless causes, the time is not the same at which
the foetus inclines towards the orifice, when the membranes are ruptured,
or when it projects a little, or is deposited on the ground; but the period
is different in the case of different individuals. And when the Chaldeans
are not able definitely and accurately to calculate this, they will fail,
as they ought, to determine the period of emergence.

   That, then, the Chaldeans profess to be acquainted with the horoscope
at the periods of birth,(1) but in reality do not know it, is evident from
these considerations. But that neither is their horoscope infallible, it is
easy to conclude. For when they allege that the person sitting beside the
woman in travail at the time of parturition gives, by striking a metallic
rim, a sign to the Chaldean, who from an elevated place is contemplating
the stars, and he, looking towards heaven, marks down the rising zodiacal
sign; in the first place, we shall prove to them, that when parturition
happens indefinitely, as we have shown a little before, neither is it
easy(2) to signify this (birth) by striking the metallic rim. However,
grant that the birth is comprehensible, yet neither is it possible to
signify this at the exact time; for as the noise of the metallic plate is
capable of being divided by a longer time and one protracted, in reference
to perception, it happens that the sound is carried to the height (with
proportionate delay). And the following proof may be observed in the case
of those felling timber at a distance. For a sufficiently long time after
the descent of the axe, the sound of the stroke is heard, so that it takes
a longer time to reach the listener. And for this reason, therefore, it is
not possible for the Chaldeans accurately to take the time of the rising
zodiacal sign, and consequently the time when one can make the horoscope
with truth. And not only does more time seem to elapse after parturition,
when he who is sitting beside the woman in labour strikes the metallic
plate, and next after the sound reaches the listener, that is, the person
who has gone up to the elevated position; but also, while he is glancing
around and looking to ascertain in which of the zodiacal signs is the moon,
and in which appears each of the rest of the stars, it necessarily follows
that there is a different position in regard of the stars, the motion(3) of
the pole whiffing them on with incalculable velocity, before what is seen
in the heavens(4) is carefully adjusted to the moment when the person is
born.

CHAP. V.--ANOTHER METHOD OF FIXING THE HOROSCOPE AT BIRTH; EQUALLY FUTILE;
USE OF THE CLEPSYDRA IN ASTROLOGY; THE PREDICTIONS OF THE CHALDEANS NOT
VERIFIED.

   In this way, the art practised by the Chaldeans will be shown to be
unstable. Should any one, however, allege that, by questions put to him who
inquires from the Chaldeans,(5) the birth can be ascertained, not even by
this plan is it possible to arrive at the precise period. For if, supposing
any such attention on their part in reference to their art to be on record,
even these do not attain--as we have proved -unto accuracy either, how, we
ask, can an unsophisticated individual comprehend precisely the time of
parturition, in order that the Chaldean acquiring the requisite information
from this person may set(6) the horoscope correctly? But neither from the
appearance of the horizon will the rising star seem the same everywhere;
but in one place its declination will be supposed to be the horoscope, and
in another the ascension (will be thought) the horoscope, according as the
places come into view, being either lower or higher. Wherefore, also, from
this quarter an accurate prediction will not appear, since many may be born
throughout the entire world at the same hour, each from a different
direction observing the stars.

   But the supposed comprehension (of the period of parturition) by means
of clepsydras(7) is likewise futile. For the contents of the jar will not
flow out in the same time when it is full as when it is half empty; yet,
according to their own account, the pole itself by a single impulse is
whiffed along at an equable velocity. If, however, evading the argument,(8)
they should affirm that they do not take the time precisely, but as it
happens in any particular latitude,(9) they will be refuted almost by the
sidereal influences themselves. For those who have been born at the same
time do not spend the same life, but some, for example, have been made
kings, and others have grown old in fetters. There has been born none
equal, at all events to Alexander the Macedonian, though many were brought
forth along with him throughout the earth; (and) none equal to the
philosopher Plato. Wherefore the Chaldean, examining the time of the birth
in any particular latitude, will not be able to say accurately, whether a
person born at this time will be prosperous. Many, I take it, born at this
time, have been unfortunate, so that the similarity according to
dispositions is futile.

   Having, then, by different reasons and various methods, refuted the
ineffectual mode of examination adopted by the Chaldeans, neither shall we
omit this, namely, to show that their predictions will eventuate in
inexplicable difficulties. For if, as the mathematicians assert, it is
necessary that one born under the barb of Sagittarius' arrow should meet
with a violent death, how was it that so many myriads of the Barbarians
that fought with the Greeks at Marathon or Salamis(1) were simultaneously
slaughtered? For unquestionably there was not the same horoscope in the
case, at all events, of them all. And again, it is said that one born under
the urn of Aquarius will suffer shipwreck: (yet) how is it that so many(2)
of the Greeks that returned from Troy were overwhelmed in the deep around
the indented shores of Euboea? For it is incredible that all, distant from
one another by a long interval of duration, should have been born under the
urn of Aquarius. For it is not reasonable to say, that frequently, for one
whose fate it was to be destroyed in the sea, all who were with him  in the
same vessel should perish. For why should the doom of this man subdue the
(destinies) of all? Nay, but why, on account of one for whom it was
allotted to die on land, should not all be preserved?

CHAP. VI.--ZODIACAL INFLUENCE; ORIGIN OF SIDEREAL NAMES.

   But since also they frame an account concerning the action of the
zodiacal signs, to  which they say the creatures that are procreated are
assimilated,(3) neither shall we omit this: as, for instance, that one born
in Leo will De brave; and that one born in Virgo will have long straight
hair,(4) be of a fair complexion, childless, modest. These statements,
however, and others similar to them, are rather deserving of laughter than
serious consideration. For, according to them, it is possible for no
AEthiopian to be born in Virgo; otherwise he would allow that such a one is
white, with long straight hair and the rest. But I am rather of opinion,(5)
that the ancients imposed the names of received animals upon certain
specified stars, for the purpose of knowing them better, not from any
similarity of nature; for what have the seven stars, distant one from
another, in common with a bear, or the five stars with the head of a
dragon?--in regard of which Aratus(6) says:--

   "But two his temples, and two his eyes, and one beneath
   Reaches the end of the huge monster's law."

CHAP. VII.--PRACTICAL ABSURDITY OF THE CHALDAIC ART; DEVELOPMENT OF THE
ART.

   In this manner also, that these points are not deserving so much
labour, is evident to those who prefer to think correctly, and do not
attend to the bombast of the Chaldeans, who consign monarchs to utter
obscurity, by perfecting cowardice(7) in them, and rouse private
individuals to dare great exploits. But if any one, surrendering himself to
evil, is guilty of delinquency, he who has been thus deceived does not
become a teacher to all whom the Chaldeans are disposed to mislead by their
mistakes. (Far from it); (these astrologers) impel the minds (of their
dupes, as they would have them), into endless perturbation, (when) they
affirm that a configuration of the same stars could not return to a similar
position, otherwise than by the renewal of the Great Year, through a space
of seven thousand seven hundred and seventy and seven years.(8) How then, I
ask, will human observation for one birth be able to harmonize with so many
ages; and this not once, (but oftentimes, when a destruction of the world,
as some have stated, would intercept the progress of this Great Year; or a
terrestrial convulsion, though partial, would utterly break the continuity
of the historical tradition)?(1) The Chaldaic art must necessarily be
refuted by a greater number of arguments, although we have been reminding
(our readers) of it on account of other circumstances, not peculiarly on
account of the art itself.

   Since, however, we have determined to omit none of the opinions
advanced by Gentile philosophers, on account of the notorious knavery of
the heretics, let us see what they also say who have attempted to propound
doctrines concerning magnitudes,--who, observing the fruitless labour of
the majority (of speculators), where each after a different fashion coined
his own falsehoods and attained celebrity, have ventured to make some
greater assertion, in order that they might be highly magnified by those
who mightily extol their contemptible lies. These suppose the existence of
circles, and measures, and triangles, and squares, both in twofold and
threefold array. Their argumentation, however, in regard of this matter, is
extensive, yet it is not necessary in reference to the subject which we
have taken in hand.

CHAP. VIII.--PRODIGIES OF THE ASTROLOGERS; SYSTEM OF THE ASTRONOMERS;
CHALDEAN DOCTRINE OF CIRCLES; DISTANCES OF THE HEAVENLY BODIES.

   I reckon it then sufficient to declare the prodigies(2) detailed by
these men. Wherefore, employing condensed accounts of what they affirm, I
shall turn my attention to the other points(that remain to be considered).
Now they make the following statements.(3) The Creator communicated pre-
eminent power to the orbital motion of the identical and similar (circle),
for He permitted the revolution of it to be one and indivisible; but after
dividing this internally into six parts, (and thus having formed) seven
unequal circles, according to each interval of a twofold and threefold
dimension, He commanded, since there were three of each, that the circles
should travel in orbits contrary to one another, three indeed (out of the
aggregate of seven) being whirled along with equal velocity, and four of
them with a speed dissimilar to each other and to the remaining three, yet
(all) according to a definite principle. For he affirms that the mastery
was communicated to the orbital motion of the same (circle), not only since
it embraces the motion of the other, that, is, the erratic stars, but
because also it possesses so great mastery, that is, so great power, that
even it leads round, along with itself, by a peculiar strength of its own,
those heavenly bodies--that is, the erratic stars--that are whirled along
in contrary directions from west to east, and, in like manner, from east to
west.

   And he asserts that this motion was allowed to be one and indivisible,
in the first place, inasmuch as the revolutions of all the fixed stars were
accomplished in equal periods of time, and were not distinguished according
to greater or less portions of duration. In the next place, they all
present the same phase as that which belongs to the outermost motion;
whereas the erratic stars have been distributed into greater and varying
periods for the accomplishment of their movements, and into unequal
distances from earth. And he asserts that the motion in six parts of the
other has been distributed probably into seven circles. For as many as are
sections of each (circle)--I allude to monads of the sections(4)--become
segments; for example, if the division be by one section, there will be two
segments; if by two, three segments; and so, if anything be cut into six
parts, there will be seven segments. And he says that the distances of
these are alternately arranged both in double and triple order, there being
three of each,--a principle which, he has attempted to prove, holds good of
the composition of the soul likewise, as depending upon the seven numbers.
For among them there are from the monad three double (numbers), viz., 2, 4,
8, and three triple ones, viz., 3, 9, 27. But the diameter of Earth is 80,
108 stadii; and the perimeter of Earth, 250,543 stadii; and the distance
also from the surface of the Earth to the lunar circle, Aristarchus the
Samian computes at 8,000,178 stadii, but Apollonius 5,000,000, whereas
Archimedes computes(5) it at 5,544,1300. And from the lunar to solar
circle, (according to the last authority,) are 50,262,065 stadii; and from
this to the circle of Venus, 20,272,065 stadii; and from this to the circle
of Mercury, 50,817,165 stadii; and from this to the circle of Mars,
40,541,108 stadii; and from this to the circle of Jupiter, 20,275,065
stadii; and from this to the circle of Saturn, 40,372,065 stadii; and from
this to the Zodiac and the furthest periphery, 20,082,005 stadii.(1)

           CHAP. IX.--FURTHER ASTRONOMIC CALCULATIONS.

   The mutual distances of the circles and spheres, and the depths, are
rendered by Archimedes. He takes the perimeter of the Zodiac at 447,310,000
stadii; so that it follows that a straight line from the centre of the
Earth to the most outward superficies would be the sixth of the aforesaid
number, but that the line from the surface of the Earth on which we tread
to the Zodiac would be a sixth of the aforesaid number, less by four
myriads of stadii, which is the distance from the centre of the Earth to
its surface. And from the circle of Saturn to the Earth he says the
distance is 2,226,912,711 stadii; and from the circle of Jupiter to Earth,
502,770,646 stadii; and from the circle of Mars to Earth, 132,418,581. From
the Sun to Earth, 121,604,454; and from Mercury to the Earth, 526,882,259;
and from Venus to Earth, 50,815,160.

CHAP. X.--THEORY OF STELLAR MOTION AND DISTANCE IN ACCORDANCE WITH HARMONY.

   Concerning the Moon, however, a statement has been previously made. The
distances and profundities of the spheres Archimedes thus renders; but a
different declaration regarding them has been made by Hipparchus; and a
different one still by Apollonius the mathematician. It is sufficient,
however, for us, following the Platonic opinion, to suppose twofold and
threefold distances from one another of the erratic stars; for the doctrine
is thus preserved of the composition of the universe out of harmony, on
concordant principles(2) in keeping with these distances. The numbers,
however, advanced by Archimedes,(3) and the accounts rendered by the rest
concerning the distances, if they be not on principles of symphony,--that
is, the double and triple (distances) spoken of by Plato,--but are
discovered independent of harmonies, would not preserve the doctrine of the
formation of the universe according to harmony. For it is neither credible
nor possible that the distances of these should be both contrary to some
reasonable plan, and independent of harmonious and proportional principles,
except perhaps only the Moon, on account of wanings and the shadow of the
Earth, in regard also of the distance of which alone--that is, the lunar
(planet) from earth--one may trust Archimedes. It will, however, be easy
for those who, according to the Platonic dogma itself, adopt this distance
to comprehend by numerical calculation (intervals) according to what is
double and triple, as Plato requires, and the rest of the distances. If,
then, according to Archimedes, the Moon is distant from the surFace of the
Earth 5,544,130 stadii, by increasing these numbers double and triple, (it
will be)  easy to find also the distances of the rest, as if  subtracting
one part of the number of stadii  which the Moon is distant from the Earth.

   But because the rest of the numbers--those alleged by Archimedes
concerning the distance of the erratic stars--are not based on principles
of concord, it is easy to understand--that is, for those who attend to the
matter--how the numbers are mutually related, and on what principles they
depend. That, however, they should not be in harmony and symphony--I mean
those that are parts of the world which consists according to harmony--this
is impossible. Since, therefore, the first number which the Moon is distant
from the earth is 5,544,130, the second number which the Sun is distant
from the Moon being 50,272,065, subsists by a greater computation than
ninefold. But the higher number in reference to this, being 20,272,065, is
(comprised) in a greater computation than half. The number, however,
superior to this, which is 50,817,165, is contained in a greater
computation than half. But the number superior to this, which is
40,541,108, is contained in a less computation than two-fifths. But the
number superior to this, which is 20,275,065, is contained in a greater
computation than half. The final number, however, which is 40,372,065, is
comprised in a less computation than double.

CHAP. XI.--THEORY OF THE SIZE OF THE HEAVENLY BODIES IN ACCORDANCE WITH
NUMERICAL HARMONIES.

   These (numerical) relations, therefore, the greater than ninefold, and
less than half, and greater than double, and less than two-fifths, and
greater than half, and less than double, are beyond all symphonies, from
which not any proportionate or harmonic system could be produced. But the
whole world, and the parts of it, are in all respects similarly framed in
conformity with proportion and harmony. The proportionate and harmonic
relations, however, are preserved--as we have previously stated--by double
and triple intervals. If, therefore, we consider Archimedes reliable in the
case of only the first distance, that from the Moon to the Earth, it is
easy also to find the rest (of the intervals), by multiplying (them) by
double and treble. Let then the distance, according to Archimedes, from
Earth to Moon be 5,544,130 stadii; there will therefore be the double
number of this of stadii which the Sun is distant from the Moon, viz.
11,088,260. But the Sun is distant from the Earth 16,632,390 stadii; and
Venus is likewise distant from the Sun 16,632,390 stadii, but from the
Earth 33,264,780 stadii; and Mercury is distant from Venus 22,176,520
stadii, but from Earth 55,441,300 stadii; and Mars is distant from Mercury
49,897, 170 stadii, and from Earth 105,338,470 stadii; and Jupiter is
distant from Mars 44,353,040 stadii, but from Earth 149,691,510 stadii;
Saturn is distant from Jupiter 149,691,510 stadii, but from Earth
299,383,020 stadii.

CHAP. XII.--WASTE OF MENTAL ENERGY IN THE SYSTEMS OF THE ASTROLOGERS.

   Who will not feel astonishment at the exertion of so much deep thought
with so much toil? This Ptolemy, however--a careful investigator of these
matters--does not seem to me to be useless; but only this grieves (one),
that being recently born, he could not be of service to the sons of the
giants, who, being ignorant of these measures, and supposing that the
heights of heaven were near, endeavoured in vain to construct a tower. And
so, if at that time he were present to explain to them these measures, they
would not have made the daring attempt ineffectually. But if any one
profess not to have confidence in this (astronomer's calculations), let him
by measuring be persuaded (of their accuracy); for in reference to those
incredulous on the point, one cannot have a more manifest proof than this.
O, pride of vain-toiling soul, and incredible belief, that Ptolemy should
be considered pre-eminently wise among those who have cultivated similar
wisdom!

CHAP. XIII.--MENTION OF THE HERETIC COLARBASUS; ALLIANCE BETWEEN HERESY AND
THE PYTHAGOREAN PHILOSOPHY.

   Certain, adhering partly to these, as if having propounded great
conclusions, and supposed things worthy of reason, have framed enormous and
endless heresies; and one of these is Colarbasus,(1) who attempts to
explain religion by measures and numbers. And others there are (who act) in
like manner, whose tenets we shall explain when we commence to speak of
what concerns those who give heed to Pythagorean calculation as possible;
and uttering vain prophecies, hastily assume(2) as secure the philosophy by
numbers and elements. Now certain (speculators), appropriating(3) similar
reasonings from these, deceive unsophisticated individuals, alleging
themselves endued with foresight;(4) sometimes, after uttering many
predictions, happening on a single fulfilment, and not abashed by many
failures, but making their boast in this one. Neither shall I pass over the
witless philosophy of these men; but, after explaining it, I shall prove
that those who attempt to form a system of religion out of these (aforesaid
elements), are disciples of a school(5) weak and full of knavery.

CHAP. XIV.--SYSTEM OF THE ARITHMETICIANS; PREDICTIONS THROUGH CALCULATIONS;
NUMERICAL ROOTS; TRANSFERENCE OF THESE DOCTRINES TO LETTERS; EXAMPLES IN
PARTICULAR NAMES; DIFFERENT METHODS OF CALCULATION; PRESCIENCE POSSIBLE BY
THESE.

   Those, then, who suppose that they prophesy by means of calculations
and numbers,(6) and elements and names, constitute the origin of their
attempted system to be as follows. They affirm that there is a root of each
of the numbers; in the case of thousands, so many monads as there are
thousands: for example, the root of six thousand, six monads; of seven
thousand, seven monads; of eight thousand, eight monads; and in the case of
the rest, in like manner, according to the same (proportion). And in the
case of hundreds, as many hundreds as there are, so many monads are the
root of them: for instance, of seven hundred there are seven hundreds; the
root of these is seven monads: of six hundred, six hundreds; the root of
these, six monads. And it is similar respecting decades: for of eighty (the
root is) eight monads; and of sixty, six monads; of forty, four monads; of
ten, one monad. And in the case of monads, the monads themselves are a
root: for instance, of nine, nine; of eight, eight; of seven, seven. In
this way, also, ought we therefore to act in the case of the elements (of
words), for each letter has been arranged according to a certain number:
for instance, the letter n according to fifty monads; but of fifty monads
five is the root, and the root of the letter n is (therefore) five. Grant
that from some name we take certain roots of it. For instance, (from) the
name Agamemnon, there is of the a, one monad; and of the g, three monads;
and of the other a, one monad; of the m, four monads; of the e, five
monads; of the m, four monads; of the n, five monads; of the (long) o,
eight monads; of the n, five monads; which, brought together into one
series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make up
36 monads. Again, they take the roots of these, and they become three in
the case of the number thirty, but actually six in the case of the number
six. The three and the six, then, added together, constitute nine; but the
root of nine is nine: therefore the name Agamemnon terminates in the root
nine.

   Let us do the same with another name -Hector. The name (H)ector has
five letters--e, and k, and t, and o, and r. The roots of these are 5, 2,
3, 8, 1; and these added together make up 19 monads. Again, of the ten the
root is one; and of the nine, nine; which added together make up ten: the
root of ten is a monad. The name Hector, therefore, when made the subject
of computation, has formed a root, namely a monad. It would, however, be
easier(1) to conduct the calculation thus: Divide the ascertained roots
from the letters--as now in the case of the name Hector we have found
nineteen monads--into nine, and treat what remains over as roots. For
example, if I divide 19 into 9, the remainder is 1, for 9 times 2 are 18,
and there is a remaining monad: for if I subtract 18 from 19, there is a
remaining monad; so that the root of the name Hector will be a monad.
Again, of the name Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3,
7, 2; added together, they make up 34 monads. And of these the remainder is
7 monads: of the 30, 3; and of the 4, 4. Seven monads, therefore, are the
root of the name Patroclus.

   Those, then, that conduct their calculations according to the rule of
the number nine,(2) take the ninth part of the aggregate number of roots,
and define what is left over as the sum of the  roots. They, on the other
hand, (who conduct  their calculations) according to the rule of the number
seven, take the seventh (part of the aggregate number of roots); for
example, in the case of the name Patroclus, the aggregate in the matter of
roots is 34 monads. This divided into seven parts makes four, which
(multiplied into each other) are 28. There are six remaining monads; (so
that a person using this method) says, according to the rule of the number
seven, that six monads are the root of the name Patroclus. If, however, it
be 43, (six) taken seven times,(3) he says, are 42, for seven times six are
42, and one is the remainder. A monad, therefore, is the root of the number
43, according to the rule of the number seven. But one ought to observe if
the assumed number, when divided, has no remainder; for example, if from
any name, after having added together the roots, I find, to give an
instance, 36 monads. But the number 36 divided into nine makes exactly 4
enneads; for nine times 4 are 36, and nothing is over. It is evident, then,
that the actual root is 9. And again, dividing the number forty-five, we
find nine(4) and nothing over--for nine times five are forty-five, and
nothing remains; (wherefore) in the case of such they assert the root
itself to be nine. And as regards the number seven, the case is similar:
if, for example we divide 28 into 7, we have nothing over; for seven times
four are 28, and nothing remains; (wherefore) they say that seven is the
root. But when one computes names, and finds the same letter occurring
twice, he calculates it once; for instance, the name Patroclus has the pa
twice,(5) and the o twice: they therefore calculate the a once and the a
once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2,
and added together they make 27 monads; and the root of the name will be,
according to the rule of the number nine, nine itself, but according to the
rule of the number seven, six.

   In like manner, (the name) Sarpedon, when made the subject of
calculation, produces as a root, according to the rule of the number nine,
two monads. Patroclus, however, produces nine monads; Patroclus gains the
victory. For when one number is uneven, but the other even, the uneven
number, if it is larger, prevails. But again, when there is an even number,
eight, and five an uneven number, the eight prevails, for it is larger. If,
however, there were two numbers, for example, both of them even, or both of
them odd, the smaller prevails. But how does (the name) Sarpedon, according
to the rule of the number nine, make two monads, since the letter (long) o
is omitted? For when there may be in a name the letter (long) o and (long)
e, they leave out the (long) a, using one letter, because they say both are
equipollent; and the same must not be computed twice over, as has been
above declared. Again, (the name) Ajax makes four monads; (but the name)
Hector, according to the rule of the ninth number, makes one monad. And the
tetrad is even, whereas the monad odd. And in the case of such, we say, the
greater prevails--Ajax gains the victory. Again, Alexander and Menelaus
(may be adduced as examples). Alexander has a proper name (Paris). But
Paris, according to the rule of the number nine, makes four monads; and
Menelaus, according to the rule of the number nine, makes nine monads. The
nine, however, conquer the four (monads): for it has been declared, when
the one number is odd and the other even, the greater prevails; but when
both are even or both odd, the less (prevails). Again, Amycus and
Polydeuces (may be adduced as examples). Amycus, according to the rule of
the number nine, makes two monads, and Polydeuces, however, seven:
Polydeuces gains the victory. Ajax and Ulysses contended at the funeral
games. Ajax, according to the rule of the number nine, makes font monads;
Ulysses, according to the rule of the number nine, (makes) eight.(1) Is
there, then, not any annexed, and (is there) not a proper name for
Ulysses?(2) for he has gained the victory. According to the numbers, no
doubt, Ajax is victorious, but history hands down the name of Ulysses as
the conqueror, Achilles and Hector (may be adduced as examples). Achilles,
according to the rule of the number nine, makes four monads; Hector one:
Achilles gains the victory. Again, Achilles and Asteropaeus (are
instances). Achilles makes four monads, Asteropaeus three: Achilles
conquers. Again, Menelaus and Euphorbus (may be adduced as examples).
Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory.

   Some, however, according to the rule of the number seven, employ the
vowels only, but others distinguish by themselves the vowels, and by
themselves the semi-vowels, and by themselves the mutes; and, having formed
three orders, they take the roots by themselves of the vowels, and by
themselves of the semi-vowels, and by themselves of the mutes, and they
compare each apart. Others, however, do not employ even these customary
numbers, but different ones: for instance, as an example, they no not wish
to allow that the letter p has as a root 8 monads, but 5, and that the
(letter) x (si) has as a root four monads; and turning in every direction,
they discover nothing sound. When, however, they contend about the second
(letter), from each name they take away the first letter; but when they
contend about the third (letter), they take away two letters of each name,
and calculating the rest, compare them.

CHAP. XV.--QUIBBLES OF THE NUMERICAL THEORISTS; THE ART OF THE
FRONTISPICISTS (PHYSIOGNOMY); CONNECTION OF THIS ART WITH ASTROLOGY; TYPE
OF THOSE BORN UNDER ARIES.

   I think that there has been clearly expounded the mind of
arithmeticians, who, by means of numbers and of names, suppose that they
interpret life. Now I perceive that these, enjoying leisure, and being
trained in calculation, have been desirous that, through the art(3)
delivered to them from childhood, they, acquiring celebrity, should be
styled prophets. And they, measuring the letters up (and) down, have
wandered into trifling. For if they fail, they say, in putting forward the
difficulty, Perhaps this name was not a family one, but imposed, as also
lighting in the instance they argue in the case of (the names) Ulysses and
Ajax. Who, taking occasion from this astonishing philosophy, and desirous
of being styled "Heresiarch," will not be extolled?

   But since, also, there is another more profound art among the all-wise
speculators of the Greeks--to whom heretical individuals boast that they
attach themselves as disciples, on account of their employing the opinions
of these (ancient philosophers) in reference to the doctrines tempted (to
be established) by themselves, as shall a little afterwards be proved; but
this is an art of divination, by examination of the forehead? or rather, I
should say, it is madness: yet we shall not be silent as regards this
(system) There are some who ascribe to the stars figures that mould the
ideas s and dispositions of men, assigning the reason of this to births
(that have taken place) under particular stars; they thus express
themselves: Those who(6) are born under Aries will be of the following
kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey
and lively,(7) drawn cheeks, long-nosed, expanded nostrils, thin lips,
tapering chin, wide month. These, he says, will partake of the following
nature: cautious, subtle, perspicuous,(8) prudent, indulgent, gentle, over-
auxious, persons of secret resolves fitted for every undertaking,
prevailing more by prudence than strength, deriders for the time being,
scholars, trustworthy, contentious, quarrellers in a fray, concupiscent,
inflamed with unnatural lust, reflective, estranged(1) from their own
homes, giving dissatisfaction in everything, accusers, like madmen in their
cups, scorners, year by year losing something(2) serviceable in friendship
through goodness; they, in the majority of cases, end their days in a
foreign land.

CHAP. XVI.--TYPE OF THOSE BORN UNDER TAURUS.

   Those, however, who are born in Taurus will be of the following
description: round head, thick hair, broad forehead, square eyes, and large
black eyebrows; in a white man, thin veins, sanguine, long eyelids, coarse
huge ears, round mouths, thick nose, round nostrils, thick lips, strong in
the upper parts, formed straight from the legs.(3) The same are by nature
pleasing, reflective, of a goodly disposition, devout, just, uncouth,
complaisant, labourers from twelve years, quarrelsome, dull. The stomach of
these is small, they are quickly filled, forming many designs, prudent,
niggardly towards themselves, liberal towards others, beneficent, of a
slow(4) body: they are partly sorrowful, heedless as regards friendship,
useful on account of mind, unfortunate.

CHAP. XVII.--TYPE OF THOSE BORN UNDER GEMINI.

   Those who are born in Gemini will be of the following description: red
countenance, size not very large, evenly proportioned limbs,(5) black eyes
as if anointed with oil, cheeks turned down,(6) and large mouth, contracted
eyebrows; they conquer all things, they retain whatever possessions they
acquire,(7) they are extremely rich, penurious, niggardly of what is
peculiarly their own, profuse in the pleasures of women,(8) equitable,
musical liars. And the same by nature are learned, reflective, inquisitive,
arriving at their own decisions, concupiscent, sparing of what belongs to
themselves, liberal, quiet, prudent, crafty, they form many designs,
calculators, accusers, importunate, not prosperous, they are beloved by the
fair sex, merchants; as regards friendship, not to any considerable extent
useful.

CHAP. XVIII.--TYPE OF THOSE BORN UNDER CANCER.

   Those born in Cancer are of the following description: size not large,
hair like a dog, of a reddish colour, small mouth, round head, pointed
forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The
same by nature are wicked, crafty, proficients in plans, insatiable,
stingy, ungracious, illiberal, useless, forgetful; they neither restore
what is another's, nor do they ask back what is their own;(9) as regards
friendship, useful.

CHAP. XIX.--TYPE OF THOSE BORN UNDER LEO.

   Those born in Leo are of the following description: round head, reddish
hair, huge wrinkled forehead, coarse ears, large development of neck,
partly bald, red complexion, grey eyes, large jaws, coarse mouth, gross in
the upper parts,(10) huge breast, the under limbs tapering. The same are by
nature persons who allow nothing to interfere with their own decision,
pleasing themselves, irascible, passionate, scorners, obstinate, forming no
design, not loquacious,(11) indolent, making an improper use of leisure,
familiar,(12) wholly abandoned to pleasures of women, adulterers, immodest,
in faith untrue, importunate, daring, penurious, spoliators, remarkable; as
regards fellowship, useful; as regards friendship,(13) useless.

CHAP. XX.--TYPE OF THOSE BORN UNDER VIRGO.

   Those born in Virgo are of the following description: fair appearance,
eyes not large, fascinating, dark, compact(14) eyebrows, cheerful,
swimmers; they are, however, slight in frame,(15) beautiful in aspect, with
hair prettily adjusted, large forehead, prominent nose. The same by nature
are docile, moderate, intelligent, sportive, rational, slow to speak,
forming many plans; in regard of a favour, importunate;(16) gladly
observing everything; and well-disposed pupils, they master whatever they
learn; moderate, scorners, victims of unnatural lusts, companionable, of a
noble soul, despisers, careless in practical matters, attending to
instruction, more honourable in what concerns others than what relates to
themselves; as regards friendship, useful.

CHAP. XXI.--TYPE OR THOSE BORN UNDER LIBRA.

   Those born in Libra will be of the following description: hair thin,
drooping, reddish and longish, forehead pointed (and) wrinkled, fair
compact eyebrows, beautiful eyes, dark pupils, long thin ears, head
inclined, wide mouth. The same by nature are intelligent, God-fearing,
communicative to one another,(1) traders, toilers, not retaining gain,
liars, not of an amiable disposition, in business or principle true, free-
spoken, beneficent, illiterate, deceivers, friendly, careless, (to whom it
is not profitable to do any act of injustice);(2) they are scorners,
scoffers, satirical,(3) illustrious, listeners, and nothing succeeds with
these; as regards friendship, useful.

CHAP. XXII.--TYPE OF THOSE BORN UNDER SCORPIO.

   Those born in Scorpio are of the following description: a maidenish
countenance, comely, pungent, blackish hair, well-shaped eyes, forehead not
broad, and sharp nostril, small contracted ears, wrinkled foreheads, narrow
eyebrows, drawn cheeks. The same by nature are crafty, sedulous, liars,
communicating their particular designs to no one, of a deceitful spirit,
wicked, scorners, victims to adultery, well-grown, docile; as regards
friendship, useless.

CHAP. XXIII.--TYPE OF THOSE BORN UNDER SAGITTARIUS.

   Those born in Sagittarius will be of the following description: great
length, square forehead, profuse eyebrows, indicative of strength, well-
arranged projection of hair, reddish (in complexion). The same by nature
are gracious, as educated persons, simple, beneficent; given to unnatural
lusts, companionable, toil-worn, lovers,  beloved, jovial in their cups,
clean, passionate,  careless, wicked; as regards friendship, useless;
scorners, with noble souls, insolent, crafty; for fellowship, useful.

CHAP. XXIV.--TYPE OF THOSE BORN UNDER CAPRICORN.

   Those born in Capricorn will be of the following description: reddish
body, projection of greyish hair, round mouth,(4) eyes as of an eagle,
contracted brows, open forehead, somewhat bald, in the upper parts of the
body endued with more strength. The same by nature are philosophic,
scorners, and scoffers at the existing state of things, passionate, persons
that can make concessions, honourable, beneficent, lovers of the practice
of music, passionate in their cups, mirthful, familiar, talkative, given to
unnatural  lusts, genial, amiable, quarrelsome e lovers, for fellowship
well disposed.

CHAP. XXV.--TYPE OF THOSE BORN UNDER AQUARIUS.

   Those born in Aquarius will be of the following description: square in
size, of a diminutive body; sharp, small, fierce eyes; imperious, ungenial,
severe, readily making acquisitions, for friendship and fellowship well
disposed; moreover, for maritime(5) enterprises they make voyages, and
perish. The same by nature are taciturn, modest, sociable, adulterers,
penurious, practised in business,(6) tumultuous, pure, well-disposed,
honourable, large eyebrows; frequently they are born in the midst of
trifling events, but (in after life) follow a different pursuit; though
they may have shown kindness to any one, still no one returns them thanks.

CHAP. XXVI.--TYPE OF THOSE BORN UNDER PISCES.

   Those born in Pisces will be of the following description: of moderate
dimensions, pointed forehead like fishes, shaggy hair, frequently they
become soon grey. The same by nature are of exalted soul, simple,
passionate, penurious, talkative; in the first period of life they will be
drowsy; they are desirous of managing business by themselves, of high
repute, venturesome, emulous, accusers, changing their locality, lovers,
dancers; for friendship, useful.

CHAP. XXVII.--FUTILITY OF THIS THEORY OF STELLAR INFLUENCE.

   Since, therefore, we have explained the astonishing wisdom of these
men, and have not concealed their overwrought art of divination by means of
contemplation, neither shall I be silent as regards (undertakings) in the
case of which those that are deceived act foolishly. For, comparing the
forms and dispositions of men with names of stars, how impotent their
system is! For we know that those originally conversant with such
investigations have called the stars by names given in reference to
propriety of signification and facility for future recognition. For what
similarity is there of these (heavenly bodies) with the likeness of
animals, or what community of nature as regards conduct anti energy (is
there ill the two cases), that one should allege that a person born in Leo
should be irascible, and one born in Virgo moderate, or one born in Cancer
wicked, but that those born in...

CHAP. XXVIII.(1)--SYSTEM OF THE MAGICIANS; INCANTATIONS OF DEMONS; SECRET
MAGICAL RITES.

   . . . And (the sorcerer), taking (a paper), directs the inquirer (2) to
write down with water whatever questions he may desire to have asked from
the demons. Then, folding up the paper, and delivering it to the attendant,
he sends him away to commit it to the flames, that the ascending smoke may
waft the letters to demons. While, however, the attendant is executing this
order, (the sorcerer) first removes equal portions of the paper, and on
some more parts of it he pretends that demons write in Hebrew characters.
Then burning an incense of the Egyptian magicians, termed Cyphi, he takes
these (portions of paper) away, and places them near the incense. But (that
paper) which the inquirer happens to have written (upon), having placed on
the coals, he has burned. Then (the sorcerer), appearing to be borne away
under divine influence, (and) hurrying into a corner (of the house), utters
a loud and harsh cry, and unintelligible to all, ... and orders all those
present to enter, crying out (at the same  time), and invoking Phryn, or
some other demon. But after passing into the house, and when those that
were present stood side by side, the sorcerer, flinging the attendant upon
a bed,(3)  utters to him several words, partly in the Greek, and partly, as
it were, the Hebrew language, (embodying) the customary incantations
employed by the magicians. (The attendant), however, goes away(4) to make
the inquiry. And within (the house), into a vessel full of water (the
sorcerer) infusing copperas mixture, and melting the drug, having with it
sprinkled the paper that forsooth had (the characters upon it) obliterated,
he forces the latent and concealed letters to come once more into light;
and by these he ascertains what the inquirer has written down. And if one
write with copperas mixture likewise, and having ground a gall nut, use its
vapour as a fumigator, the concealed letters would become plain. And if one
write with milk, (and) then scorch the paper, and scraping it, sprinkle and
rub (what is thus scraped off) upon the letters traced with the milk, these
will become plain. And urine likewise, and sauce of brine, and juice of
euphorbia, and of a fig, produce a similar result. But when (the sorcerer)
has ascertained the question in this mode, he makes provision for the
manner in which be ought to give the reply. And next he orders those that
are present to enter, holding laurel branches and shaking them, and
uttering cries, and invoking the demon Phryn. For also it becomes these to
invoke him;(5) and it is worthy that they make this request from demons,
which they do not wish of themselves to put forward, having lost their
minds. The confused noise, however, and the tumult, prevent them directing
attention to those things which it is supposed (the sorcerer) does in
secret. But what these are, the present is a fair opportunity for us to
declare.

   Considerable darkness, then, prevails. For the (sorcerer) affirms that
it is impossible for mortal nature to behold divine things, for that to
hold converse (with these mysteries) is sufficient. Making, however, the
attendant lie down (upon the couch), head foremost, and placing by each
side two of those little tablets, upon which had been inscribed in,
forsooth, Hebrew characters, as it were names of demons, he says that (a
demon) will deposit the rest in their ears. But this (statement) is
requisite, in order that some instrument may be placed beside the ears of
the attendant, by which it is possible that he signify everything which he
chooses. First, however, he produces a sound that the (attendant) youth may
be terrified; and secondly, he makes a humming noise; then, thirdly, he
speaks(6) through the instrument what he wishes the youth to say, and
remains in expectation of the issue of the affair; next, he makes those
present remain still, and directs the (attendant) to signify, what he has
heard from the demons. But the instrument that is placed beside his ears is
a natural instrument, viz., the windpipe of long-necked cranes, or storks,
or swans. And if none of these is at hand, there are also some different
artificial instruments (employed); for certain pipes of brass, ten in
number, (and) fitting into one another, terminating in a narrow point, are
adapted (for the purpose), and through these is spoken into the ear
whatsoever the (magician) wishes. And the youth hearing these (words) with
terror as uttered by demons, when ordered, speaks them out. If any one,
however, putting around a stick a moist hide, and having dried it and drawn
it together, close it up, and by removing the rod fashion the hide into the
form of a pipe, he attains a similar end. Should any of these, however, be
not at hand, he takes a book, and, opening it inside, stretches it out as
far as he think requisite, (and thus) achieves the same result.

   But if he knows beforehand that one is present who is about to ask a
question, he is the more ready for all (contingencies). If, however, he may
also previously ascertain the question, he writes (it) with the drug, and,
as being prepared, he is considered(1) more skilful, on account of having
clearly written out what is (about) being asked. If, however, he is
ignorant of the question, he forms conjectures, and puts forth something
capable of a doubtful and varied interpretation, in order that the oracular
response, being originally unintelligible, may serve for numerous purposes,
and in the issue of events the prediction may be considered correspondent
with what actually occurs. Next, having filled a vessel with water, he puts
down (into it) the paper, as if uninscribed, at the same time infusing
along with it copperas mixture. For in this way the paper written upon
floats(2) upwards (to the surface), bearing the response. Accordingly there
ensue frequently to the attendant formidable fancies for also he strikes
blows plentifully on the terrified (bystanders). For, casting incense into
the fire, he again operates after the following method. Covering a lump of
what are called "fossil salts" with Etruscan wax, and dividing the piece
itself of incense into two parts, he throws in a grain of salt; and again
joining (the piece) together, and placing it on the burning coals, he
leaves it there. And when this is consumed, the salts, bounding upwards,
create the impression of, as it were, a strange vision taking place. And
the dark-blue dye which has been deposited in the incense produces a blood-
red flame, as we have already declared. But (the sorcerer) makes a scarlet
liquid, by mixing wax with alkanet, and, as I said, depositing the wax in
the incense. And he makes the coals(3) be moved, placing underneath
powdered alum; and when this is dissolved and swells up like bubbles, the
coals are moved.

CHAP. XXIX.--DISPLAY OF DIFFERENT EGGS.

   But different eggs they display after this manner. Perforating the top
at both ends, and extracting the white, (and) having again dipped it, throw
in some minium and some writing ink. Close, however, the openings with
refined scrapings of the eggs, smearing them with fig-juice.

CHAP. XXX.--SELF-SLAUGHTER OF SHEEP.

   By those who cause sheep to cut off their own heads, the following plan
is adopted. Secretly smearing the throat (of the animal) with a cauterizing
drug, he places a sword near, and leaves it there.(4) The sheep, desirous
of scratching himself, rushes against the blade, and in the act of rubbing
is slaughtered, while the head is almost severed from the trunk.  There is,
however, a compound of the drug, bryony and salt and squills, made up in
equal parts. In order that the person bringing the drug may escape notice,
he carries a box with two compartments constructed of horn, the visible one
of which contains frankincense, but the secret one (the aforesaid) drug.
He, however, likewise insinuates into the ears of the sheep about to meet
death quicksilver; but this is a poisonous drug.

CHAP. XXXI.--METHOD OF POISONING GOATS.

   And if one smear(5) the ears of goats over with cerate, they say that
they expire a little afterwards, by having their breathing obstructed. For
this to them is the way--as these affirm--of their drawing their breath in
an act of respiration. And a ram, they assert, dies,(6) if one bends back
(its neck)(7) opposite the sun. And they accomplish the burning of a house,
by daubing it over with the juice of a certain fish called dactylus. And
this effect, which it has by reason of the sea-water, is very useful.
Likewise foam of the ocean is boiled in an earthen jar along with some
sweet ingredients; and if you apply a lighted candle to this while in a
seething state, it catches the fire and is consumed; and (yet though the
mixture) be poured upon the head, it does not bum it at all. If, however,
you also smear it over with heated resin,(8) it is consumed far more
effectually. But he accomplishes his object better still, if also he takes
some sulphur.

CHAP. XXXII.--IMITATIONS OF THUNDER, AND OTHER ILLUSIONS.

   Thunder is produced in many ways; for stones very numerous and
unusually large, being rolled downwards along wooden planks, fall upon
plates of brass, and cause a sound similar to thunder. And also around the
thin plank with which carders thicken cloth, they coil a thin rope; and
then drawing away the cord with a whiff, they spin the plank round, and in
its revolution it emits a sound like thunder. These farces, verily, are
played off thus.

   There are, however, other practices which I shall explain, which those
who execute these ludicrous performances estimate as great exploits.
Placing a cauldron full of pitch upon burning coals, when it boils up,
(though) laying their hands down upon it, they are not burned; nay, even
while walking on coals of fire with naked feet, they are not scorched. But
also setting a pyramid of stone on a hearth, (the sorcerer) makes it get on
fire, and from the mouth it disgorges a volume of smoke, and that of a
fiery description. Then also putting a linen cloth upon a pot of water,
throwing on (at the same time) a quantity of blazing coals, (the magician)
keeps the linen cloth unconsumed. Creating also darkness in the house, (the
sorcerer) alleges that he can introduce gods or demons; and if any requires
him to show AEsculapius, he uses an invocation couched in the following
words:--

   "The child once slain, again of Phoebus deathless made
   I call to come, and aid my sacrificial rites;
   Who, also, once the countless tribes of fleeting dead,
   In ever-mournful homes of Tartarus wide,
  The fatal billow breasting, and the inky(1) flood
   Surmounting, where all of mortal mould must float,
   Torn, beside the lake, with endless(2) grief and woe,
   Thyself didst snatch from gloomy Proserpine.
   Or whether the seat of Holy Thrace thou haunt, or lovely
   Pergamos, or besides Ionian Epidaurus,
   The chief of seers, O happy God, invites thee here."

CHAP. XXXIII.--THE BURNING AESCULAPIUS; TRICKS WITH FIRE.

   But after he discontinues uttering these jests, a fiery AEsculapius(3)
appears upon the floor. Then, placing in the midst a pot full of water, he
invokes all the deities, and they are present. For any one who is by,
glancing into the pot, will behold them all, and Diana leading on her
baying hounds. We shall not, however, shrink from narrating the account (of
the devices) of these men, how they attempt (to accomplish their jugglery).
For (the magician) lays his hand upon the cauldron of pitch,(4) which is
in, as it were, a boiling state; and throwing in (at the same time) vinegar
and nitre and moist pitch, he kindles a fire beneath the cauldron. The
vinegar, however, being mixed along with the nitre, on receiving a small
accession of heat, moves the pitch, so as to cause bubbles to rise to the
surface, and afford the mere semblance of a seething (pot). The (sorcerer),
however, previously washes his hands frequently in brine; the consequence
being, that the contents of the cauldron do not in any wise, though in
reality boiling, burn him very much. But if, having smeared his hands with
a tincture of myrtle(5) and nitre and myrrh, along with vinegar, he wash
them in brine frequently, he is not scorched: and he does not burn his
feet, provided he smear them with isinglass and a salamander.

   As regards, however, the burning like a taper of the pyramid, though
composed of stone, the cause of this is the following. Chalky earth is
fashioned into the shape of a pyramid, but its colour is that of a milk-
white stone, and it is prepared after this fashion. Having anointed the
piece of clay with plenty of oil, and put it upon coals, and baked it, by
smearing it afresh, and scorching it a second and third time, and
frequently, (the sorcerer) contrives that it can be burned, even though he
should plunge it in water; for it contains in itself abundance of oil. The
hearth, however, is spontaneously kindled, while the magician pours out(6)
a libation, by having time instead of ashes burning underneath, and refined
frankincense and a large quantity of tow,(7) and a bundle(8) of anointed
tapers and of gall nuts, hollow within, and supplied with (concealed) fire.
And after some delay, (the sorcerer) makes (the pyramid) emit smoke from
the mouth, by both putting fire in the gall nut, and encircling it with
tow, and blowing into the mouth. The linen cloth, however, that has been
placed round the cauldron, (and) on which he deposits the coals, on account
of the underlying brine, would not be burned; besides, that it has itself
been washed in brine, and then smeared with the white of an egg, along with
moist alum. And if, likewise, one mix in these the juice of house-leek
along with vinegar, and for a long time previously smear it (with this
preparation), after being washed in this drug, it continues altogether
fire-proof.

CHAP.XXXIV.--THE ILLUSION OF THE SEALED LETTERS;OBJECT IN DETAILING THESE
JUGGLERIES.

   After, then,(9) we have succinctly explained the powers of the secret
arts practised among these (magicians), and have shown their easy plan for
the acquisition of knowledge,(10) neither are we disposed to be silent on
the following point, which is a necessary one,--how that, loosing the
seals, they restore the sealed letters, with the actual seals themselves.
Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts,
(and) forming the ointment into a figure, they keep it by them. When,
however, it is time to loose a small tablet, smearing with oil their
tongue, next with the latter anointing the seal, (and) heating the drug
with a moderate fire, (the sorcerers) place it upon the seal; and they
leave it there until it has acquired complete consistence, and they use it
in this condition as a seal. But they say, likewise, that wax itself with
fir-wood gum possesses a similar potency, as well as two parts of mastich
with one part of dry asphalt. But sulphur also by itself effects the
purpose tolerably well, and flower of gypsum strained with water, and of
gum. Now this (last mixture) certainly answers most admirably also for
sealing molten lead. And that which is accomplished by the Tuscan wax, and
refuse(1) of resin, and pitch, and asphalt, and mastich, and powdered spar,
all being boiled together in equal parts, is superior to the rest of the
drugs which I have mentioned, while that which is effected by the gum is
not inferior. In this manner, then, also, they attempt to loose the seals,
endeavouring to learn the letters written within.

   These contrivances, however, I hesitated to narrate(2) in this book,
perceiving the danger lest, perchance, any knavish person, taking Occasion
(from my account), should attempt (to practise these juggleries).
Solicitude, however, for many young persons, who could be preserved from
such practices, has persuaded me to teach and publish, for security's sake,
(the foregoing statements). For although one person may make use of these
for gaining instruction in evil, in this way somebody else will, by being
instructed (in these practices), be preserved from them. And the magicians
themselves, corrupters of life, will be ashamed in plying their art. And
learning these points that have been previously elucidated(3) by us, they
will possibly be restrained from their folly. But that this seal may not be
broken, let me seal it with hog's lard and hair mixed with wax.(4)

CHAP. XXXV.--THE DIVINATION BY A CAULDRON; ILLUSION OF FIERY DEMONS;
SPECIMEN OF A MAGICAL INVOCATION.

   But neither shall I be silent respecting that piece of knavery of these
(sorcerers), which consists in the divination by means of the cauldron.
For, making a closed chamber, and anointing the ceiling with cyanus for
present use,(5) they introduce certain vessels of cyanus,(6) and stretch
them upwards. The cauldron, however, full of water, is placed in the middle
on the ground; and the reflection of the cyanus falling upon it, presents
the appearance of heaven. But the floor also has a certain concealed
aperture, on which the cauldron is laid, having been (previously, supplied
with a bottom of crystal, while itself is composed of stone.(7) Underneath,
however, unnoticed (by the spectators), is a compartment, into which the
accomplices, assembling, appear invested with the figures of such gods and
demons as the magician wishes to exhibit. Now the dupe, beholding these,
becomes astonished at the knavery of the magician, and subsequently
believes all things that are likely to be stated by him. But (the sorcerer)
produces a burning demon, by tracing on the wall whatever figure he wishes,
and then covertly smearing it with a drug mixed according to this manner,
viz., of Laconian(8) and Zacynthian asphalt,--while next, as if under the
influence of prophetic frenzy, he moves the lamp towards the wall. The
drug, however, is burned with considerable splendour. And that a fiery
Hecate seems to career through air, he contrives in the mode following.
Concealing a certain accomplice in a place which he wishes, (and) taking
aside his dupes, he persuades them (to believe himself), alleging that he
will exhibit a flaming demon riding through the air. Now he exhorts them
immediately to keep their eyes fixed until they see the flame in the air,
and that (then), veiling themselves, they should fall on their face until
he himself should call them; and after having given them these
instructions, he, on a moonless night, in verses speaks thus:--

   "Infernal, and earthy, and supernal Bombo, come!
   Saint of streets, and brilliant one, that strays by night;
   Foe of radiance, but friend and mate of gloom;
   In howl of dogs rejoicing, and in crimson gore,
   Wading 'mid corpses through tombs of lifeless dust,
   Panting for blood; with fear convulsing men.
   Gorgo, and Mormo, and Luna,(9)  and of many shapes,
   Come, propitious, to our sacrificial rites!"

CHAP. XXXVI.--MODE OF MANAGING AN APPARITION.

   And while speaking these words, fire is seen borne through the air; but
the (spectators) being horrified at the strange apparition, (and) covering
their eyes, fling themselves speechless to earth. But the success of the
artifice is enhanced by the following contrivance. The accomplice whom I
have spoken of as being concealed, when he hears the incantation ceasing,
holding a kite or hawk enveloped with tow, sets fire to it and releases it.
The bird, however, frightened by the flame, is borne aloft, and makes a
(proportionably) quicker flight, which these deluded persons beholding,
conceal themselves, as if they had seen something divine. The winged
creature, however, being whirled round by the fire, is borne whithersoever
chance may have it, and burns now the houses, and now the courtyards. Such
is the divination of the sorcerers.

CHAP. XXXVII.--ILLUSIVE APPEARANCE OF THE MOON.

   And they make moon and stars appear on the ceiling after this manner.
In the central part of the ceiling, having fastened a mirror, placing a
dish full of water equally (with the mirror) in the central portion of the
floor, and setting in a central place likewise a candle, emitting a faint
light from a higher position than the dish,--in this way, by reflection,
(the magician) causes the moon to appear by the mirror. But frequently,
also, they suspend on high from the ceiling, at a distance, a drum,(1) but
which, being covered with some garment, is concealed by the accomplice, in
order that (the heavenly body) may not appear before the (proper) time. And
afterwards placing a candle (within the drum), when the magician gives the
signal to the accomplice, he removes so much of the covering as may be
sufficient for effecting an imitation representing the figure of the moon
as it is at that particular time. He smears, however, the luminous parts of
the drum with cinnabar and gum;(2) and having pared around the neck and
bottom of a flagon(3) of glass ready behind, he puts a candle in it, and
places around it some of the requisite contrivances for making the figures
shine, which some one of the accomplices has concealed on high; and on
receiving the signal, he throws down from above the contrivances, so to
make the moon appear descending from the sky.

   And the same result is achieved by means of a jar in sylvan
localities.(4) For it is by means of a jar that the tricks in a house are
performed. For having set up an altar, subsequently is (placed upon it) the
jar, having a lighted lamp; when, however, there are a greater number of
lamps, no such sight is displayed. After then the enchanter invokes the
moon, he orders all the lights to be extinguished, yet that one be left
faintly burning; and then the light, that which streams from the jar, is
reflected on the ceiling, and furnishes to those present a representation
of the moon; the mouth of the jar being kept covered for the time which it
would seem to require, in order that the representation of full moon should
be exhibited on the ceiling.

CHAP. XXXVIII.--ILLUSIVE APPEARANCE OF THE STARS.

   But the scales of fishes--for instance, the seahorse--cause the stars
to appear to be; the scales being steeped in a mixture of water and gum,
and fastened on the ceiling at intervals.

CHAP. XXXIX.--IMITATION OF AN EARTHQUAKE.

   The sensation of an earthquake they cause in such a way, as that all
things seem set in motion; ordure of a weasel burned with a magnet upon
coals (has this effect).(5)

CHAP. XL.--TRICK WITH THE LIVER.

   And they exhibit a liver seemingly bearing an inscription in this
manner. With the left hand he writes what he wishes, appending it to the
question, and the letters are traced with gall juice and strong vinegar.
Then taking up the liver, retaining it in the left hand, he makes some
delay, and then it draws away the impression, and it is supposed to have,
as it were, writing upon it.

CHAP. XLI.--MAKING A SKULL SPEAK.

   But putting a skull on the ground, they make it speak in this manner.
The skull itself is made out of the caul of an ox;(6) and when fashioned
into the requisite figure, by means of Etruscan wax and prepared gum,(7)
(and) when this membrane is placed around, it presents the appearance of a
skull, which seems to all(8) to speak when the contrivance operates; in the
same manner as we have explained in the case of the (attendant) youths,
when, having procured the windpipe of a crane,(9) or some such long-necked
animal, and attaching it covertly to the skull, the accomplice utters what
he wishes. And when he desires (the skull) to become invisible, he appears
as if burning incense, placing around, (for this purpose,) a quantity of
coals; and when the wax catches the heat of these, it melts, and in this
way the skull is supposed to become invisible.

CHAP. XLII.--THE FRAUD OF THE FOREGOING PRACTICES; THEIR CONNECTION WITH
HERESY.

   These are the deeds of the magicians,(1) and innumerable other such
(tricks) there are which work on the credulity of the dupes, by fair
balanced words, and the appearance of plausible acts. And the heresiarchs,
astonished at the art of these (sorcerers), have imitated them, partly by
delivering their doctrines in secrecy and darkness, and partly by advancing
(these tenets) as their own. For this reason, being desirous of warning the
multitude, we have been the more painstaking, in order not to omit any
expedient(2) practised by the magicians, for those who may be disposed to
be deceived. We have been however drawn, not unreasonably, into a detail of
some of the secret (mysteries) of the sorcerers, which are not very
requisite, to be sure, in reference to the subject taken in hand; yet, for
the purpose of guarding against the villanous and incoherent art of
magicians, may be supposed useful. Since, therefore, as far as delineation
is feasible, we have explained the opinions of all (speculators), exerting
especial attention towards the elucidation of the opinions introduced as
novelties by the heresiarchs; (opinions) which, as far as piety is
concerned, are futile and spurious, and which are not, even among
themselves, perhaps(3) deemed worthy of serious consideration. (Having
pursued this course of inquiry), it seems expedient that, by means of a
compendious discourse, we should recall to the (reader's) memory statements
that have been previously made.

CHAP. XLIII.--RECAPITULATION OF THEOLOGIES AND COSMOGONIES; SYSTEM OF THE
PERSIANS; OF THE BABYLONIANS; THE EGYPTIAN NOTION OF DEITY; THEIR THEOLOGY
BASED ON A THEORY OF NUMBERS; THEIR SYSTEM OF COSMOGONY.

   Among all those who throughout the earth, as philosophers and
theologians, have carried on investigations, has prevailed diversity of
opinion(4) concerning the Deity, as to His essence or nature. For some
affirm Him to be fire, and some spirit, and some water, while others say
that He is earth. And each of the elements labours under some deficiency,
and one is worsted by the other. To the wise men of the world, this,
however, has occurred, which is obvious to persons possessing intelligence;
(I mean) that, beholding the stupendous works of creation, they were
confused respecting the substance of existing things, supposing that these
were too vast to admit of deriving generation from another, and at the same
time (asserting) that neither the universe itself is God. As far as
theology was concerned, they declared, however, a single cause for things
that fall under the cognizance of vision, each supposing the cause which he
adjudged the most reasonable; and so, when gazing on the objects made by
God, and on those which are the most insignificant in comparison with His
overpowering majesty, not, however, being able to extend the mind to the
magnitude of God as He really is, they deified these (works of the external
world).

   But the Persians,(5) supposing that they had penetrated more within the
confines of the truth, asserted that the Deity is luminous, a light
contained in air. The Babylonians, however, affirmed that the Deity is
dark, which very opinion also appears the consequence of the other; for day
follows night, and night day. Do not the Egyptians, however,(6) who suppose
themselves more ancient than all, speak of the power of the Deity? (This
power they estimate by) calculating these intervals of the parts (of the
zodiac; and, as if) by a most divine inspiration,(7) they asserted that the
Deity is an indivisible monad, both itself generating itself, and that out
of this were formed all things. For this, say they,(8) being unbegotten,
produces the succeeding numbers; for instance, the monad, superadded into
itself, generates the duad; and in like manner, when superadded (into duad,
triad, and so forth), produces the triad and tetrad, up to the decade,
which is the beginning and end of numbers. Wherefore it is that the first
and tenth monad is generated, on account of the decade being equipollent,
and being reckoned for a monad, and (because) this multiplied ten times
will become a hundred, and again becomes a monad, and the hundred
multiplied ten times will produce a thousand, and this will be a monad. In
this manner also the thousand multiplied ten times make up the full sum of
a myriad; in like manner will it be a monad. But by a comparison of
indivisible quantities, the kindred numbers of the monad comprehend 3, 5,
7, 9.(1)

   There is also, however, a more natural relation of a different number
to the monad, according to the arrangement of the orbit of six days'
duration,(2) (that is), of the duad, according to the position and division
of even numbers. But the kindred number is 4 and 8. These, however, taking
from the monad of the numbers(3) an idea of virtue, progressed up to the
four elements; (I allude), of course, to spirit, and fire, and water, and
earth. And out of these having made the world, (God) framed it an
ermaphrodite, and allocated two elements for the upper hemisphere, namely
spirit and fire; and this is styled the hemisphere of the monad, (a
hemisphere) beneficent, and ascending, and masculine. For, being composed
of small particles, the monad soars into the most rarified and purest part
of the atmosphere; and the other two elements, earth and water, being more
gross, he assigned to the duad; and this is termed the descending
hemisphere, both feminine and mischievous. And likewise, again, the upper
elements themselves, when compared one with another, comprise in one
another both male and female for fruitfulness and increase of the whole
creation. And the fire is masculine, and the spirit feminine. And again the
water is masculine, and the earth feminine. And so from the beginning fire
consorted with spirit, and water with earth. For as the power of spirit is
fire, so also that of earth is water;(4) ... and the elements themselves,
when computed and resolved by subtraction of enneads, terminate properly,
some of them in the masculine number, and others of them in the feminine.
And, again, the ennead is subtracted for this cause, because the three
hundred and sixty parts of the  entire (circle) consist of enneads, and for
this reason the four regions of the world are circumscribed by ninety
perfect parts. And light has been appropriated to the monad, and darkness
to the duad, and life to light, according to nature, and death to the duad.
And to life (has been appropriated) justice; and to death, injustice.
Wherefore everything generated among masculine numbers is beneficent, while
that (produced) among feminine (numbers) is mischievous. For instance, they
pursue their calculations thus: monad--that we may commence from this--
becomes 361, which (numbers) terminate in a monad by the subtraction of the
ennead. In like manner, reckon thus: Duad becomes 605; take away the
enneads, it ends in a duad, and each reverts into its own peculiar
(function).

CHAP. XLIV.--EGYPTIAN THEORY OF NATURE; THEIR AMULETS.

   For the monad, therefore, as being beneficent, they assert that there
are consequently(5) names  ascending, and beneficent, and masculine, and
carefully observed, terminating in an uneven number;(6) whereas that those
terminating in the even number have been supposed to be both descending,
and feminine and malicious. For they affirm that nature is made up of
contraries, namely bad and good, as right and left, light and darkness,
night and day, life and death. And moreover they make this assertion, that
they have calculated the word "Deity," (and found that it reverts into a
pentad with an ennead subtracted). Now this name is an even number, and
when it is written down (on some material) they attach it to the body, and
accomplish cures(7) by it. In this manner, likewise, a certain herb,
terminating in this number, being similarly fastened around (the frame),
operates by reason of a similar calculation of the number. Nay, even a
doctor cures sickly people by a similar calculation. If, however, the
calculation is contrary, it does not heal with facility.(8) Persons
attending to these numbers reckon as many as are homogeneous according to
this principle; some, however, according to vowels alone; whereas others
according to the entire number. Such also is the wisdom of the Egyptians,
by which, as they boast, they suppose that they cognise the divine nature.

CHAP. XLV.--USE OF THE FOREGOING DISCUSSIONS,

   It appears, then, that these speculations also have been sufficiently
explained by us. But since I think that I have omitted no opinion found in
this earthly and grovelling Wisdom, I perceive that the solicitude expended
by us on these subjects has not been useless. For we observe that our
discourse has been serviceable not only for a refutation of heresies, but
also in reference to those who entertain these opinions. Now these, when
they encounter the extreme care evinced by us, will even be struck with
admiration of our earnestness, and will not despise our industry and
condemn Christians as fools when they discern the opinions to which they
themselves have stupidly accorded their belief. And furthermore, those who,
desirous of learning, addict themselves to the truth, will be assisted by
our discourse to become, when they have learned the fundamental principles
of the heresies, more intelligent not only for the easy refutation of those
who have attempted to deceive them, but that also, when they have
ascertained the avowed opinions of the wise men, and have been made
acquainted with them, that they shall neither be confused by them as
ignorant persons would, nor become the dupes of certain individuals acting
as if from some authority; nay, more than this, they shall be on their
guard against those that are allowing themselves to become victims to these
delusions.

CHAP. XLVI.--THE ASTROTHEOSOPHISTS; ARATUS IMITATED BY THE HERESIARCHS; HIS
SYSTEM OF THE DISPOSITION OF THE STARS.

   Having sufficiently explained these opinions, let us next pass on to a
consideration of the subject taken in hand, in order that, by proving what
we have determined concerning heresies, and by compelling their (champions)
to return to these several (speculators) their peculiar tenets, we may show
the heresiarchs destitute (of a system); and by proclaiming the folly of
those who are persuaded (by these heterodox tenets), we shall prevail on
them to retrace their course to the serene haven of the truth. In order,
however, that the statements about to follow may seem more clear to the
readers, it is expedient also to declare the opinions advanced by Aratus
concerning the disposition of the stars of the heavens. (And this is
necessary), inasmuch as some persons, assimilating these (doctrines)  to
those declared by the Scriptures, convert (the holy writings) into
allegories, and endeavour to seduce the mind of those who give heed to
their (tenets), drawing them on by plausible words into the admission of
whatever opinions they wish, (and) exhibiting a strange marvel, as if the
assertions made by them were fixed among the stars. They, however, gazing
intently on the very extraordinary wonder, admirers as they are of trifles,
are fascinated like a bird called the owl, which example it is proper to
mention, on account of the statements that are about to follow. The animal
(I speak of) is, however, not very different from an eagle, either in size
or figure, and it is captured in the following way:--The hunter of these
birds, when he sees a flock of them lighting anywhere, shaking his hands,
at a distance pretends to dance, and so by little and little draws near the
birds. But they, struck with amazement at the strange sight, are rendered
unobservant of everything passing around them. But others of the party, who
have come into the country equipped for such a purpose, coming from behind
upon the birds, easily lay hold on them as they are gazing on the dancer.

   Wherefore I desire that no one, astonished by similar wonders of those
who interpret the (aspect of) heaven, should, like the owl, be taken
captive. For the knavery practised by such speculators may be considered
dancing and silliness, but not truth. Aratus,(1) therefore, expresses
himself thus:--

   "Just as many are they; hither and thither they roll
   Day by day o'er heav'n, endless, ever, (that is, every star),
   Yet this declines not even little; but thus exactly
   E'er remains with axis fixed and poised in every part
   Holds earth midway, and heaven itself around conducts."

CHAP. XLVII.--OPINIONS OF THE HERETICS BORROWED FROM ARATUS.

   Aratus says that there are in the sky revolving, that is, gyrating
stars, because from east to west, and west to east, they journey
perpetually, (and) in an orbicular figure. And he says that there revolves
towards(2) "The Bears" themselves, like some stream of a river, an enormous
and prodigious monster, (the) Serpent; and that this is what the devil says
in the book of Job to the Deity, when (Satan) uses these words: "I have
traversed earth under heaven, and have gone around (it),"(3) that is, that
I have been turned around, and thereby have been able to survey the worlds.
For they suppose that towards the North Pole is situated the Dragon, the
Serpent, from the highest pole looking upon all (the objects), and gazing
on all the works of creation, in order that nothing of the things that are
being made may escape his notice. For though all the stars in the firmament
set, the pole of this (luminary) alone never sets, but, careering high
above the horizon, surveys and beholds all things, and none of the works of
creation, he says, can escape his notice.

   "Where chiefly
   Settings mingle and risings one with other."(4)

(Here Aratus) says that the head of this (constellation) is placed. For
towards the west and east of the two hemispheres is situated the head of
the Dragon, in order, he says, that nothing may escape his notice
throughout the same quartet, either of objects in the west or those in the
east, but that the Beast may know all things at the same time. And near the
head itself of the Dragon is the appearance of a man, conspicuous by means
of the stars, which Aratus styles a wearied image, and like one oppressed
with labour, and he is denominated "Engonasis." Aratus(1) then affirms that
he does not know what this toil is, and what this prodigy is that revolves
in heaven. The heretics, however, wishing by means of this account of the
stars to establish their own doctrines, (and) with more than ordinary
earnestness devoting their attention to these (astronomic systems), assert
that Engonasis is Adam, according to the commandment of God as Moses
declared, guarding the head of the Dragon, and the Dragon (guarding) his
heel. For so Aratus expresses himself:--

   "The right-foot's track of the Dragon fierce possessing." (2)

CHAP. XLVIII.--INVENTION OF THE LYRE; ALLEGORIZING THE APPEARANCE AND
POSITION OF THE STARS; ORIGIN OF THE PHOENICIANS; THE LOGOS IDENTIFIED BY
ARATUS WITH THE CONSTELLATION CANIS; INFLUENCE OF CANIS ON FERTILITY AND
LIFE GENERALLY.

   And (Aratus) says that (the constellations) Lyra and Corona have been
placed on both sides near him,--now I mean Engonasis,--but that he bends
the knee, and stretches forth both hands, as if making a confession of sin.
And that the lyre is a musical instrument fashioned by Logos while still
altogether an infant, and that Logos is the same as he who is denominated
Mercury among the Greeks. And Aratus, with regard to the construction of
the lyre, observes:--

   "Then, further, also near the cradle,(3)
   Hermes pierced it through, and said, Call it Lyre."(4)

It consists of seven strings, signifying by these seven strings the entire
harmony and construction of the world as it is melodiously constituted. For
in six days the world was made, and (the Creator) rested on the seventh.
If, then, says (Aratus), Adam, acknowledging (his guilt) and guarding the
head of the Beast, according to the commandment of the Deity, will imitate
Lyra, that is, obey the Logos of God, that is, submit to the law, he will
receive Corona that is situated near him. If, however, he neglect his duty,
he shall be hurled downwards in company with the Beast that lies
underneath, and shall have, he says, his portion with the Beast. And
Engonasis seems on both sides to extend his hands, and on one to touch
Lyra, and on the other Corona--and this is his confession;--so that it is
possible to distinguish him by means of this (sidereal) configuration
itself. But Corona nevertheless is plotted against, and forcibly drawn away
by another beast, a smaller Dragon, which is the offspring of him who is
guarded by the foot(5) of Engonasis. A man also stands firmly grasping with
both hands, and dragging towards the space behind the Serpent from Corona;
and he does not permit the Beast to touch Corona. though making a violent
effort to do so. And Aratus styles him Anguitenens, because he restrains
the impetuosity of the Serpent in his attempt to reach Corona. But Logos,
he says, is he who, in the figure of a man, hinders the Beast from reaching
Corona, commiserating him who is being plotted against by the Dragon and
his offspring simultaneously.

   These (constellations), "The Bears," however, he says, are two
hebdomads, composed of seven stars, images of two creations. For the first
creation, he affirms, is that according to Adam in labours, this is he who
is seen "on his knees" (Engonasis). The second creation, however, is that
according to Christ, by which we are regenerated; and this is Anguitenens,
who struggles against the Beast, and hinders him from reaching Corona,
which is reserved for the man. But "The Great Bear" is, he says, Helice,(6)
symbol of a mighty world towards which the Greeks steer their course, that
is, for which they are being disciplined. And, wafted by the waves of life,
they follow onwards, (having in prospect) some such revolving world or
discipline or wisdom which conducts those back that follow in pursuit of
such a world. For the term Helice seems to signify a certain circling and
revolution towards the same points. There is likewise a certain other
"Small Bear" (Cynosuris), as it were some image of the second creation--
that formed according to God. For few, he says, there are that journey by
the narrow path.(7) But they assert that Cynosuris is narrow, towards which
Aratus(8) says that the Sidonians navigate. But Aratus has spoken partly of
the Sidonians, (but means) the Phoenicians, on account of the existence of
the admirable wisdom of the Phoenicians. The Greeks, however, assert that
they are Phoenicians, who have migrated from (the shores of) the Red Sea
into this country where they even at present dwell, for this is the opinion
of Herodotus.(1) Now Cynosura, he says, is this (lesser) Bear, the second
creation; the one of limited dimensions, the narrow way, and not Helice.
For he does not lead them back, but guides forward by a straight path,
those that follow him being (the tail) of Canis. For Canis is the Logos,(2)
partly guarding and preserving the flock, that is plotted against by the
wolves; and partly like a dog, hunting the beasts from the creation, and
destroying them; and partly producing all things, and being what they
express by the name "Cyon" (Canis), that is, generator. Hence it is said,
Aratus has spoken of the rising of Canis, expressing himself thus: "When,
however, Canis has risen, no longer do the crops miss." This is what he
says: Plants that have been put into the earth up to the period of Canis'
rising, frequently, though not having struck root, are yet covered with a
profusion of leaves, and afford indications to spectators that they will be
productive, and that they appear full of life, (though in reality) not
having vitality in themselves from the root. But when the rising of Canis
takes place, the living are separated from the dead by Canis; for
whatsoever plants have not taken root, really undergo putrefaction. This
Canis, therefore, he says, as being a certain divine Logos, has been
appointed judge of quick and dead. And as (the influence of) Canis is
observable in the vegetable productions of this world, so in plants of
celestial growth--in men--is beheld the (power of the) Logos. From some
such cause, then, Cynosura, the second creation, is set in the firmament as
an image of a creation by the Logos. The Dragon, however, in the centre
reclines between the two creations, preventing a transition of whatever
things are from the great creation to the small creation; and in guarding
those that are fixed in the (great) creation, as for instance Engonasis,
observing (at the same time) how and in what manner each is constituted in
the small creation. And (the Dragon) himself is watched at the head, he
says, by Anguitenens. This image, he affirms, is fixed in heaven, being a
certain wisdom to those capable of discerning it. If. however, this is
obscure, by means of some other image, he says the creation teaches (men)
to philosophize, in regard to which Aratus has expressed himself thus:--

   "Neither of Cepheus Iasidas are we the wretched brood."(3)

CHAP. XLIX.--SYMBOL OF THE CREATURE; AND OF SPIRIT; AND OF THE DIFFERENT
ORDERS OF ANIMALS,

   But Aratus says, near this (constellation) is Cepheus, and Cassiepea,
and Andromeda, and Perseus, great lineaments of the creation to those who
are able to discern them. For he asserts that Cepheus is Adam, Cassiepea
Eve, Andromeda the soul of both of these, Perseus the Logos, winged
offspring of Jove, and Cetos(4) the plotting monster. Not to any of these.
but to Andromeda only does he repair, who slays the Beast; from whom,
likewise taking unto himself Andromeda, who had been delivered (and)
chained to the Beast, the Logos--that is, Perseus--achieves, be says, her
liberation. Perseus, however, is the winged axle that. pierces  both poles
through the centre of the earth, and turns the world round. The spirit
also, that which is in the world, is (symbolized by) Cycnus, a bird--a
musical animal near "The Bears"--type of the Divine Spirit, because that
when it approaches the end itself of life,(5) it alone is fitted by nature
to sing, on departing with good hope from the wicked creation, (and)
offering up hymns unto God. But crabs, and bulls, and lions, and rams, and
goats, and kids, and as many other beasts as have their names used for
denominating the stars in the firmament, are, he says, images, and
exemplars from which the creation, subject to change, obtaining (the
different) species, becomes replete with animals of this description.

CHAP. L.--FOLLY OF ASTROLOGY.

   Employing these accounts, (the heretics) think to deceive as many of
these as devote themselves over-sedulously to the astrologers, from thence
striving to construct a system of religion that is widely divergent from
the thoughts of these (speculators). Wherefore, beloved, let us avoid the
habit of admiring trifles, secured by which the bird (styled) the owl (is
captured). For these and other such speculations are, (as it were),
dancing, and not Truth. For neither do the stars yield these points of
information; but men of their own accord, for the designation of certain
stars, thus called them by names, in order that they might become to them
easily distinguishable. For what similarity with a bear or lion, or kid, or
waterman, or Cepheus, or Andromeda, or the spectres that have names given
them in Hades, have the stars that are scattered over the firmament--for we
must remember that these men, and the titles themselves, came into
existence long after the origin of man,--(what, I say, is in common between
the two), that the heretics, astonished at the marvel, should thus strive
by means of such discourses to strengthen their own opinions?

CHAP. LI.--THE HEBDOMADARII; SYSTEM OF THE ARITHMETICIANS; PRESSED INTO THE
SERVICE OF HERESY; INSTANCES OF, IN SIMON AND VALENTINUS; THE NATURE OF THE
UNIVERSE DEDUCIBLE FROM THE PHYSIOLOGY OF THE BRAIN.

   But since almost every heresy (that has sprung up) through the
arithmetical art has discovered measures of hebdomads and certain
projections of Aeons, each rending the art differently, while whatever
variation prevailed was in the names merely; and (since) Pythagoras became
the instructor of these, tint introducing numbers of this sort among the
Greeks from Egypt, it seems expedient not to omit even this, but, after we
have given a compendious elucidation, to approach the demonstration of
those things that we propose to investigate.

   Arithmeticians and geometers arose, to whom especially Pythagoras first
seems to have furnished principles. And from numbers that can continually
progress ad infinitum by multiplication, and from figures, these derived
their first principles,(1) as capable of being discerned by reason alone;
for a principle of geometry, as one may perceive, is an indivisible point.
From that point, however, by means of the art, the generation of endless
figures from the point is discovered. For the point being drawn into length
becomes a line, after being thus continued, having a point for its
extremity. And a line flowing out into breadth begets a surface, and the
limits of the surface are lines; but a surface flowing out into breadth
becomes body, And when what is solid has in this manner derived existence
from, altogether, the smallest point, the nature of a huge body is
constituted; and this is what Simon expresses thus: "The little will be
great, being as a point, and the great illimitable." Now this coincides
with the geometrical doctrine of a point.

   But of the arithmetical(2) art, which by composition contains
philosophy, number became a first principle, which is an indefinable and
incomprehensible(entity), comprising in itself all the numbers that can go
on ad infinitum by aggregation. But the first monad became a principle,
according to substance, of the numbers, which (principle) is a male(3)
monad, pro-creating paternally all the rest of the numbers. Secondly, the
duad is a female number, which by the arithmeticians is also itself
denominated even. Thirdly, the triad is a male number; this also it has
been the usual custom of arithmeticians to style odd. In addition to all
these, the tetrad is a female number; and this same, because it is
feminine, is likewise denominated even. All the numbers therefore, taken
generically, are four--number, however, as regards genus, is indefinite--
from which, according to their system, is formed the perfect number--I mean
the decade. For one, two, three, four, become ten--as has been previously
proved--if the proper denomination be preserved, according to substance,
for each of the numbers. This is the sacred quaternion, according to
Pythagoras, having in itself roots of an endless nature, that is, all other
numbers; for eleven, and twelve, and the rest, derive the principle of
generation from the ten. Of this decade--the perfect number--there are
called four parts--number, monad, power, cube--whose connections and
mixtures take place for the generation of increase, according to nature
completing the productive number. For when the square is multiplied into
itself, it becomes a biquadratic; but when the square is multiplied into a
cube, it becomes the product of a quadratic and cube; but when a cube is
multiplied into a cube, it becomes the product of cube multiplied by cube.
Wherefore all the numbers are seven; so that the generation of things
produced may be from the hebdomad--which is number, monad, power, cube,
biquadratic, product of quadratic multiplied by cube, product of cube
multiplied by cube.

   Of this hebdomad Simon and Valentinus, having altered the names,
detailed marvellous stories, from thence hastily adopting a system for
themselves. For Simon employs his denominations thus: Mind, Intelligence,
Name, Voice, Ratiocination, Reflection; and He who stood, stands, will
stand. And Valentinus (enumerates them thus): Mind, Truth, Word, Life, Man,
Church, and the Father, reckoned along with these, according to the same
principles as those advanced by the cultivators of arithmetical philosophy.
And (heresiarchs) admiring, as if unknown to the multitude, (this
philosophy, and) following it, have framed heterodox doctrines devised by
themselves.

   Some indeed, then, attempt likewise to form the hebdomads from the
medical(1) (art), being astonished at the dissection of the brain,
asserting that the substance of the universe and the power of procreation
and the Godhead could be ascertained from the arrangement of the brain. For
the brain, being the dominant portion of the entire body, reposes calm and
unmoved, containing within itself the spirit. Such an account, then, is not
incredible, but widely differs from the conclusions which these (heretics)
attempt to deduce from it. For the brain, on being dissected, has within it
what may be called a vaulted chamber. And on either side of this are thin
membranes, which they term little wings. Now these are gently moved by the
spirit, and in turn propel towards the cerebellum the spirit, which,
careering through a certain blood-vessel like a reed, advances towards the
pineal gland. And near this is situated the entrance of the cerebellum,
which admits the current of spirit, and distributes it into what is styled
the spinal marrow. But from them the whole frame participates in the
spiritual energy, inasmuch as all the arteries, like a branch, are fastened
on from this blood-vessel, the extremity of which terminates in the genital
blood-vessels, whence all the (animal) seeds proceeding from the brain
through the loin are secreted (in the seminal glands). The form, however,
of the brain is like the head of a serpent, respecting which a lengthened
discussion is maintained by the professors of knowledge, falsely so named,
as we shall prove. Six other coupling ligaments grow out of the brain,
which, traversing round the head, and having their termination in (the
head) itself, hold bodies together; but the seventh (ligament) proceeds
from the cerebellum to the lower parts of the rest of the frame, as we have
declared.

   And respecting this there is an enlarged discussion, whence both Simon
and Valentinus will be found both to have derived from this source
starting-points for their opinions, and, though they may not acknowledge
it, to be in the first instance liars, then heretics. Since, then, it
appears that we have sufficiently explained these tenets likewise, and that
all the reputed opinions of this earthly philosophy have been comprised in
four books; it seems expedient to proceed to a consideration of the
disciples of these men, nay rather, those who have furtively appropriated
their doctrines.(2)

NOTE.

   [On p. 43 supra I omitted to direct attention to the desirable
enlargement of note 3 by a reference to Homer's Hymn of Mercury and its
minute description of the invention of the Lyre. The passage is given in
Henry Nelson Coleridge's Introduction, etc., p. 202. The versified
translation of Shelley is inimitable; in ottava rima, but instinct with the
ethos of the original.]

THE REFUTATION OF ALL HERESIES

BOOK V.

CONTENTS.

   The following are the contents of the fifth book of the Refutation of
all Heresies:(1)--

   What the assertions are of the Naasseni, who style themselves Gnostics,
and that they advance those opinions which the Philosophers of the Greeks
previously propounded, as well as those who have handed down mystical
(rites), from (both of) whom the Naasseni taking occasion, have constructed
their heresies.

   And what are the tenets of the Perstae, and that their system is not
framed by them out of the holy Scriptures, but from astrological art.

   What is the doctrine of the Sethians,(2) and that, purloining(3) their
theories from the wise men among the Greeks, they have patched together
their own system out of shreds of opinion taken from Musaeus, and Linus,
and Orpheus.

   What are the tenets of Justinus, and that his system is framed By him,
not out of the holy Scriptures, but from the detail of marvels furnished by
Herodotus the historian.

CHAP. I.- RECAPITULATION; CHARACTERISTICS OF HERESY; ORIGIN OF THE NAME
NAASSENI; THE SYSTEM OF THE NAASSENI.

   I think that in the four preceding books I have very elaborately
explained the opinions propounded by all the speculators among both Greeks
and Barbarians, respecting the Divine Nature and the creation of the world;
and not even have I omitted(4) the consideration of their systems of magic.
So that I have for my readers undergone no ordinary amount of toil, in my
anxiety to urge many forward into a desire of learning, and into
stedfastness of knowledge in regard of the truth. It remains, therefore, to
hasten on to the refutation of the heresies; but it is for the purpose of
furnishing this (refutation) that we have put forward the statements
already made by us. For from philosophers the heresiarchs deriving(5)
starting-points, (and) like cobblers patching together, according to their
own particular interpretation, the blunders of the ancients, have advanced
them as novelties to those that are capable of being deceived, as we shall
prove in the following books. In the remainder (of our work), the
opportunity invites us to approach the treatment of our proposed subjects,
and to begin from those who have presumed to celebrate a serpent,(6) the
originator of the error (in question), through certain expressions devised
by the energy of his own  (ingenuity). The priests, then, and champions of
the system, have been first those who have been called Naasseni,(7) being
so denominated from the Hebrew language, for the serpent is called naas(8)
(in Hebrew). Subsequently, however, they have styled themselves Gnostics,
alleging that they alone have sounded the depths of knowledge. Now, from
the system of these (speculators), many, detaching parts, have constructed
a heresy which, though with several subdivisions, is essentially one, and
they explain precisely the same (tenets); though conveyed under the guise
of different opinions, as the following discussion, according as it
progresses, will prove.

   These (Naasseni), then, according to the system(1) advanced by them,
magnify, (as the originating cause) of all things else, a man and a son of
man. And this man is a hermaphrodite, and is denominated among them Adam;
and hymns many and various are made to him. The hymns? however--to be
brief--are couched among them in some such form as this: "From thee (comes)
father, and through thee (comes) mother, two names immortal, progenitors of
Aeons, O denizen of heaven, thou illustrious man." But they divide him as
Geryon(3) into three parts. For, say they, of this man one part is
rational, another psychical, another earthly. And they suppose that the
knowledge of him is the originating principle of the capacity for a
knowledge of God, expressing themselves thus: "The originating principle of
perfection is the knowledge(4) of man, while the knowledge of God is
absolute perfection." All these qualities, however--rational, and
psychical, and earthly--have, (the Naassene) says, retired and descended
into one man simultaneously--Jesus,(5) who was born of Mary. And these
three men (the Naassene) says, are in the habit of speaking (through Jesus)
at the same time together, each from their own proper substances to those
peculiarly their  own. For, according to these, there are three kinds of
all existent things--angelic, psychical, earthly; and there are three
churches--angelic, psychical, earthly; and the names of these are elect,
called, captive.

CHAP. II.--NAASSENI ASCRIBE THEIR SYSTEM, THROUGH MARIAMNE, TO JAMES THE
LORD'S BROTHER; REALLY TRACEABLE TO THE ANCIENT MYSTERIES; THEIR PSYCHOLOGY
AS GIVEN IN THE "GOSPEL ACCORDING TO THOMAS;" ASSYRIAN THEORY OF THE SOUL;
THE SYSTEMS OF THE NAASSENI AND THE ASSYRIANS COMPARED; SUPPORT DRAWN BY
THE NAASSENI FROM THE PHRYGIAN AND EGYPTIAN MYSTERIES; THE MYSTERIES  OF
ISIS; THESE MYSTERIES ALLEGORIZED BY THE NAASSENI.

   These are the heads of very numerous discourses which (the Naassene)
asserts James the brother of the Lord handed down to Mariamne.(6) In order,
then, that these impious (heretics) may no longer belie Mariamne or James,
or the Saviour Himself, let us come to the mystic rites (whence these have
derived their figment),--to a consideration, if it seems right, of both the
Barbarian and Grecian (mysteries),--and let us see how these (heretics),
collecting together the secret and ineffable mysteries of all the Gentiles,
are uttering falsehoods against Christ, and are making dupes of those who
are not acquainted with these orgies of the Gentiles. For since the
foundation of the doctrine with them is the man Adam, and they say that
concerning him it has been written, "Who shall declare his generation?"(7)
learn how, partly deriving from the Gentiles the undiscoverable and
diversified(8) generation of the man, they fictitiously apply it to Christ.

   "Now earth,"(9) say the Greeks, "gave forth a man, (earth) first
bearing a goodly gift, wishing to become mother not of plants devoid of
sense, nor beasts without reason, but of a gentle and highly favoured
creature." "It, however, is difficult," (the Naassene) says, "to ascertain
whether Alalcomeneus,(10) first of men, rose upon the Boeotians over Lake
Cephisus; or whether it were the Idaean Curetes, a divine race; or the
Phrygian Corybantes, whom first the sun beheld springing up after the
manner of the growth of trees; or whether Arcadia brought forth Pelasgus,
of greater antiquity than the moon; or Eleusis (produced) Diaulus, an
inhabitant of Raria; or Lemnus begot Cabirus, fair child of secret orgies;
or Pallerie (brought forth) the Phlegraean Alcyoneus, oldest of the giants.
But the Libyans affirm that Iarbas, first born, on emerging from arid
plains, commenced eating the sweet acorn of Jupiter. But the Nile of the
Egyptians," he says, "up to this day fertilizing mud, (and therefore)
generating animals, renders up living bodies, which acquire flesh from
moist vapour." The Assyrians, however, say that fish-eating Oannes(11) was
(the first man, and) produced among themselves. The Chaldeans, however, say
that this Adam is the man whom alone earth brought forth. And that he lay
inanimate, unmoved, (and) still as a statue; being an image of him who is
above, who is celebrated as the man Adam,(1) having been begotten by many
powers, concerning whom individually is an enlarged discussion.

   In order, therefore, that finally the Great Man from above may be
overpowered, "from whom," as they say, "the whole family named on earth and
in the heavens has been formed, to him was given also a soul, that through
the soul he might suffer; and that the enslaved image may be punished of
the Great and most Glorious and Perfect Man, for even so they call him.
Again, then, they ask what is the soul, and whence, and what kind in its
nature, that, coming to the man and moving him,(2) it should enslave and
punish the image of the Perfect Man. They do not, however, (on this point)
institute an inquiry from the Scriptures, but ask this (question) also from
the mystic (rites). And they affirm that the soul is very difficult to
discover, and hard to understand; for it does not remain in the same figure
or the same form invariably, or in one passive condition, that either one
could express it by a sign, or comprehend it substantially.

   But they have these varied changes (of the soul) set down in the gospel
inscribed "according to the Egyptians."(3) They are, then, in doubt, as all
the rest of men among the Gentiles, whether (the soul) is at all from
something pre-existent, or whether from the self-produced (one),(4) or from
a widespread Chaos. And first they fly for refuge to the mysteries of the
Assyrians, perceiving the threefold division of the man; for the Assyrians
first advanced the opinion that the soul has three parts, and yet (is
essentially) one. For of soul, say they, is every nature desirous, and each
in a different manner. For soul is cause of all things made; all things
that are nourished, (the Naassene) says, and that grow, require soul. For
it is not possible, he says, to obtain any nourishment or growth where soul
is not present. For even stones, he affirms, are animated, for they possess
what is capable of increase; but increase would not at any time take place
without nourishment, for it is by accession that things which are being
increased grow, but accession is the nourishment of things that are
nurtured. Every nature, then, as of thins celestial and (the Naasene) says,
of things celestial, and earthly, and infernal, desires a soul. And an
entity of this description the Assyrians call Adonis or Endymion;(5) and
when it is styled Adonis, Venus, he says, loves and desires the soul when
styled by such a name. But Venus is production, according to them. But
whenever Proserpine or Cora becomes enamoured with Adonis, there results,
he says, a certain mortal soul separated from Venus (that is, from
generation). But should the Moon pass into concupiscence for Endymion, and
into love of her form, the nature,(6) he says, of the higher beings
requires a soul likewise. But if, he says, the mother of the gods
emasculate Attis,(7) and  herself has this (person) as an object of
affection, the blessed nature, he says, of the supernal and everlasting
(beings) alone recalls the male power of the soul to itself.

   For (the Naassene) says, there is the hermaphrodite man. According to
this account of theirs, the intercourse of woman with man is demonstrated,
in conformity with such teaching, to be an exceedingly wicked and filthy
(practice).(8) For, says (the Naassene), Attis has been emasculated, that
is, he has passed over from the earthly parts of the nether world to the
everlasting substance above, where, he says, there is neither female or
male,(9) but a new creature, (10) a new man, which is hermaphrodite. As to
where, however, they use the expression "above," I shall show when I come
to the proper place (for treating this subject). But they  assert that, by
their account, they testify that Rhea is not absolutely isolated, but--for
so I may say--the universal creature; and this they declare to be what is
affirmed by the Word. "For the invisible things of Him are seen from the
creation of the world, being understood by the things that are made by Him,
even His eternal power and Godhead, for the purpose of  leaving them
without excuse. Wherefore, knowing God, they glorified Him not as God, nor
gave Him thanks; but their foolish heart was rendered vain. For, professing
themselves to be wise, they became fools, and changed the glory of the
uncorruptible God into images of the likeness of corruptible man, and of
birds, and four-footed beasts, and creeping things. Wherefore also God gave
them up unto vile affections; for even their women did change the natural
use into that which is against nature." What, however, the natural use is,
according to them, we shall afterwards declare. "And likewise also the men,
leaving the natural use of the woman, burned in their lust one toward
another; men with men working that which is unseemly"--now the expression
that which is unseemly signifies, according to these (Naasseni), the first
and blessed substance, figureless, the cause of all figures to those things
that are moulded into shapes,--"and receiving in themselves that recompense
of their error which was meet."(1) For in these words which Paul has spoken
they say the entire secret of theirs, and a hidden mystery of blessed
pleasure, are comprised. For the promise of washing is not any other,
according to them, than the introduction of him that is washed in,
according to them, life-giving water, and anointed with ineffable(2)
ointment (than his introduction) into unfading bliss

   But they assert that not only is there in favour of their doctrine,
testimony to be drawn from the mysteries of the Assyrians, but also from
those of the Phrygians concerning the happy nature--concealed, and yet at
the same time disclosed--of things that have been, and are coming into
existence, and moreover will be,-(a happy nature) which, (the Naassene)
says, is the kingdom of heaven to be sought for within a man.(3) And
concerning this (nature) they hand down an explicit passage, occurring(4)
in the Gospel inscribed according to Thomas,(5) expressing themselves thus:
"He who seeks me, will find, me in children from seven years old; for there
concealed, I shall in the fourteenth age be made manifest." This, however,
is not (the teaching) of Christ, but of Hippocrates, who uses these words:
"A child of seven years is half of a father." And so it is that these
(heretics), placing the originative nature of the universe in causative
seed, (and) having ascertained the (aphorism) of Hippocrates,(6) that a
child of seven years old is half of a father, say that in fourteen years,
according to Thomas, he is manifested. This, with them, is the ineffable
and mystical Logos. They assert, then, that the Egyptians, who after the
Phrygians,(7) it is established, are of greater antiquity than all mankind,
and who confessedly were the first to proclaim to all the rest of men the
rites and orgies of, at the same time, all the gods, as well as the species
and energies (of things), have the sacred and august, and for those who are
not initiated, unspeakable mysteries of Isis. These, however, are not
anything else than what by her of the  seven dresses and sable robe was
sought and snatched away, namely, the pudendum of Osiris. And they say that
Osiris is water.(8) But the seven-robed nature, encircled and arrayed with
seven mantles of ethereal texture--for so they call the planetary stars,
allegorizing and denominating them ethereal(9) robes,--is as it were the
changeable generation, and is exhibited as the creature transformed by the
ineffable and unportrayable,(10) and inconceivable and figureless one. And
this, (the Naassene) says, is what is declared in Scripture, "The just will
fall seven times, and rise again."(11) For these falls, he says, are the
changes of the stars, moved by Him who puts all things in motion.

   They affirm, then, concerning the substance(12) of the seed which is a
cause of all existent things, that it is none of these, but that it
produces and forms all things that are made, expressing themselves thus: "I
become what I wish, and I am what I am: on account of this I say, that what
puts all things in motion is itself unmoved. For what exists remains
forming all things, and nought of existing things is made."(13) He says
that this (one) alone is good, and that what is spoken by the Saviour(14)
is declared concerning this (one): "Why do you say that am good? One is
good, my Father which is in the heavens, who causeth His sun to rise upon
the just and unjust, and sendeth rain upon saints and sinners."(15) But who
the saintly ones are on whom He sends the rain, and the sinners on whom the
same sends the rain, this likewise we shall afterwards declare with the
rest. And this is the great and secret and unknown mystery of the universe,
concealed and revealed among the Egyptians. For Osiris,(16) (the Naassene)
says, is in temples in front of Isis;(17) and his pudendum stands exposed,
looking downwards, and crowned with all its own fruits of things that are
made. And (he affirms) that such stands not only in the most hallowed
temples chief of idols, but that also, for the information of all, it is as
it were a light not set under a bushel, but upon a candlestick, proclaiming
its message upon the housetops,(18) in all byways, and all streets, and
near the actual dwellings, placed in front as a certain appointed limit and
termination of the dwelling, and that this is denominated the good (entity)
by all. For they style this good-producing, not knowing what they say. And
the Greeks, deriving this mystical (expression) from the Egyptians,
preserve it until this day. For we behold, says (the Naassene), statues of
Mercury, of such a figure honoured among them.

   Worshipping, however, Cyllenius with especial distinction, they style
him Logios. For Mercury is Logos, who being interpreter and fabricator of
the things that have been made simultaneously, and that are being produced,
and that will exist, stands honoured among them, fashioned into some such
figure as is the pullendum of a man, having an impulsive power from the
parts below towards those above. And that this (deity)--that is, a Mercury
of this description--is, (the Naassene) says, a conjurer of the dead, and a
guide of departed spirits, and an originator of souls; nor does this escape
the notice of the poets, who express themselves thus:--

   "Cyllenian Hermes also called
   The souls of mortal suitors."(1)

Not Penelope's suitors, says he, O wretches! but (souls) awakened and
brought to recollection of themselves,

   "From honour so great, and from bliss so long."(2)

That is, from the blessed man from above, or the primal man or Adam, as it
seems to them, souls have been conveyed down here into a creation of clay,
that they may serve the Demiurge of this creation, Ialdabaoth,(3) a fiery
God, a fourth number; for so they call the Demiurge and father of the
formal world:--

                "And in hand he held a lovely
  Wand of gold that human eyes enchants,
  Of whom he will, and those again who slumber rouses."(4)

This, he says, is he who alone has power of life and death. Concerning
this, he says, it has been written, "Thou shalt rule them with a rod of
iron."(5) The poet, however, he says, being desirous of adorning the
incomprehensible (potency) of the blessed nature of the Logos, invested him
with not an iron, but golden wand. And he enchants the eyes of the dead, as
he says,  and raises up again those that are slumbering, after having been
roused from sleep, and after having been suitors. And concerning these, he
says, the Scripture speaks: "Awake thou that sleepest, and arise, and
Christ will give thee light."(6)

   This is the Christ who, he says, in all that have been generated, is
the portrayed Son of Man from the unportrayable Logos. This, he says, is
the great and unspeakable mystery of the Eleusinian rites, Hye, Cye.(7) And
he affirms that all things have been subjected unto him, and this is  that
which has been spoken, "Their sound is  gone forth unto all the earth,"(8)
just as it agrees with the expressions, "Mercury(9) waving his wand, guides
the souls, but they twittering follow." I mean the disembodied spirits
follow continuously in such a way as the poet by his imagery delineates,
using these words:--

   "And as when in the magic cave's recess
   Bats humming fly, and when one drops
   From ridge of rock, and each to other closely clings."(10)

   The expression "rock," he says, he uses of Adam. This, he affirms, is
Adam: "The chief corner-stone become the head of the corner.(11) For that
in the head the substance is the formative brain from which the entire
family is fashioned.(12) "Whom," he says, "I place as a rock at the
foundations of Zion." Allegorizing, he says, he speaks of the creation of
the man. The rock is interposed (within) the teeth, as Homer(13) says,
"enclosure of teeth," that is, a wall anti fortress, in which exists the
inner man, who thither has fallen from Adam, the primal man above. And he
has been "severed without hands to effect the division,"(14) and has been
borne down into the image of oblivion, being earthly and clayish. And he
asserts that the twittering spirits follow him, that is, the Logos:--

   "Thus these, twittering, came together: and then the souls."

That is, he guides them;

   "Gentle Hermes led through wide-extended paths."(15)

That is, he says, into the eternal places separated from all wickedness.
For whither, he says, did they come:--

   "O'er ocean's streams they came, and Leuca's cliff,
   And by the portals of the sun and land of dreams."

This, he says, is ocean, "generation of gods and generation of men"(16)
ever whirled round by the eddies of water, at one time upwards, at another
time downwards. But he says there ensues a generation of men when the ocean
flows downwards; but when upwards to the wall and fortress and the cliff of
Luecas, a generation of gods takes place. This, he asserts, is that which
has been written: "I said, Ye are gods, and all children of the
highest;"(1) "If ye hasten to fly out of Egypt, and repair beyond the Red
Sea into the wilderness," that is, from earthly intercourse to the
Jerusalem above, which is the mother of the living;(2) "If, moreover, again
you return into Egypt," that is, into earthly intercourse,(3) "ye shall die
as men." For mortal, he says, is every generation below, but immortal that
which is begotten above, for it is born of water only, and of spirit, being
spiritual, not carnal. But what (is born) below is carnal, that is, he
says, what is written. "That which is born of the flesh is flesh, and that
which is born of the spirit is spirit."(4) This, according to them, is the
spiritual generation. This, he says, is the great Jordan(5) which, flowing
on (here) below, and preventing the children of Israel from departing out
of Egypt--I mean from terrestrial intercourse, for Egypt is with them the
body,--Jesus drove back, and made it flow upwards.

CHAP. III.--FURTHER EXPOSITION OF THE HERESY OF THE NAASSENI; PROFESS TO
FOLLOW HOMER; ACKNOWLEDGE A TRIAD OF PRINCIPLES; THEIR TECHNICAL NAMES OF
THE TRIAD; SUPPORT THESE ON THE AUTHORITY OF GREEK POETS; ALLEGORIZE OUR
SAVIOUR'S MIRACLES; THE MYSTERY OF THE SAMOTHRACIANS; WHY THE LORD CHOSE
TWELVE DISCIPLES; THE NAME CORYBAS, USED BY THRACIANS AND PHRYGIANS,
EXPLAINED; NAASSENI PROFESS TO FIND THEIR SYSTEM IN SCRIPTURE; THEIR
INTERPRETATION OF JACOB'S VISION; THEIR IDEA OF THE "PERFECT MAN;" THE
"PERFECT MAN" CALLED "PAPA" BY THE PHRYGIANS; THE NAASSENI AND PHRYGIANS ON
THE RESURRECTION; THE ECSTASIS OF ST. PAUL; THE MYSTERIES OF RELIGION AS
ALLUDED TO BY CHRIST; INTERPRETATION OF THE PARABLE OF THE SOWER; ALLEGORY
OF THE PROMISED LAND; COMPARISON OF THE SYSTEM OF THE PHRYGIANS WITH THE
STATEMENTS OF SCRIPTURE; EXPOSITION OF THE MEANING OF THE HIGHER AND LOWER
ELEUSINIAN MYSTERIES; THE INCARNATION DISCOVERABLE HERE ACCORDING TO THE
NAASSENI.

   Adopting these and such like (opinions), these most marvellous
Gnostics, inventors of a novel(6) grammatical art, magnify Homer as their
prophet--as one, (according to them,) who, after the mode adopted in the
mysteries, announces these truths; and they mock those who are not
indoctrinated into the holy Scriptures, by betraying them into such
notions. They make, however, the following assertion: he who says that all
things derive consistence from one, is in error; but he who says that they
are of three, is in possession of the truth, and will furnish a solution of
the (phonomena of the) universe. For there is, says (the Naassene), one
blessed nature of the Blessed Man, of him who is above, (namely) Adam; and
there is one mortal nature, that which is below; and there is one kingless
generation, which is begotten above, where, he says, is Mariam(7) the
sought-for one, and Iothor the mighty sage, and Sephors the gazing one, and
Moses whose generation is not in Egypt, for children were born unto him in
Madian; and not even this, he says, has escaped the notice of the poets.

   "Threefold was our partition; each obtained
   His meed of honour due."(8)

For, says he, it is necessary that the magnitudes be declared, and that
they thus be declared by all everywhere, "in order that hearing they may
not hear, and seeing they may not see."(9) For if, he says, the magnitudes
were not declared, the world could not have obtained consistence. These are
the three tumid expressions (of these heretics), CAULACAU,(10) SAULASU,
ZEESAR. CAULACAU, i.e., Adam, who is farthest above; SAULASAU, that is, the
mortal one below; ZEESAR, that is, Jordan that flows upwards. This, he
says, is the hermaphrodite man (present) in all. But those who are ignorant
of him, call him Geryon with the threefold body--Geryon, i.e., as if (in
the sense of) flowing from earth--but (whom) the Greeks by common consent
(style) "celestial horn of the moon," because he mixed and blended all
things in all. "For all things," he says, "were made by him, and not even
one thing was made without him, and what was made in him is life."(11)
This, says he, is the life, the ineffable generation of perfect men, which
was not known by preceding generations. But the passage, "nothing was made
without him," refers to the formal world, for it was created without his
instrumentality by the third and fourth (of the quaternion named above).
For says he, this is the cup "CONDY, out of which the king, while he
quaffs, draws his omens."(12) This, he says, has been discovered hid in the
beauteous seeds of Benjamin. And the Greeks likewise, he says, speak of
this in the following terms:--

   "Water to the raging mouth bring; thou slave, bring wine;
   Intoxicate and plunge me into stupor.
   My tankard tells me
   The sort I must become."(1)

This, says he, was alone sufficient for its being understood by men; (I
mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery.
For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it
speaks to himself, in language mute, as to what sort he must become--that
is spiritual, not carnal--if he shall listen in silence to the concealed
mystery. And this is the water in those fair nuptials which Jesus changing
made into wine. This, he says, is the mighty and true beginning of
miracles(2) which Jesus performed in Cana of Galilee, and (thus) manifested
the kingdom of heaven. This, says he, is the kingdom of heaven that reposes
within us as a treasure, as leaven hid in the three measures of meal.(3)

   This is, he says, the great and ineffable mystery of the Samothracians,
which it is allowable, he says, for us only who are initiated to know. For
the Samothracians expressly hand down, in the mysteries that are celebrated
among them, that (same) Adam as the primal man. And habitually there stand
in the temple of the Samothracians two images of naked men, having both
hands stretched aloft towards heaven, and their pudenda erecta, as with the
statue of Mercury on Mount Cyllene. And the aforesaid images are figures of
the primal man, and of that spiritual one that is born again, in every
respect of the same substance with that man. This, he says, is what is
spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye
will not enter into the kingdom of heaven; but even though," He says, "ye
drink of the cup which I drink of, whither I go, ye cannot enter there."(4)
For He says He was aware of what sort of nature each of His disciples was,
and that there was a necessity that each of them should attain unto His own
peculiar nature. For He says He chose twelve disciples from the twelve
tribes, and spoke by them to each tribe. On this account, He says, the
preachings of the twelve disciples neither did all hear, nor, if they
heard, could they receive. For the things that are not according to nature,
are with them contrary to nature.

   This, he says, the Thracians who dwell around Haemus, and the Phrygians
similarly with the Thracians, denominate Corybas, because, (though)
deriving the beginning of his descent from the head above and from the
unportrayed brain, and (though) permeating all the principles of the
existing state of things, (yet) we do not perceive how and in what manner
he comes down. This, says he, is what is spoken: "We have heard his voice,
no doubt, but we have not seen his shape."(5) For the voice of him that is
set apart(6) and portrayed is heard; but (his) shape, which descends from
above from the unportrayed one,--what sort it is, nobody knows. It resides,
however, in an earthly mould, yet no one recognises it. This, he says, is
"the god that inhabiteth the flood," according to the Psalter, "and who
speaketh and crieth from many waters."(7) The "many waters," he says, are
the diversified generation of mortal men, from which (generation) he cries
and vociferates to the unportrayed man, saying, "Preserve my only-begotten
from the lions."(8) In reply to him, it has, says he, been declared,
"Israel, thou art my child: fear not; even though thou passest through
rivers, they shall not drown thee; even though thou passest through fire,
it shall not scorch thee."(9) By rivers he means, says he, the moist
substance of generation, and by fire the impulsive principle and desire for
generation. "Thou art mine; fear not." And again, he says, "If a mother
forget her children, so as not to have pity on them and give them food, I
also will forget you."(10) Adam, he says, speaks to his own men: "But even
though a woman forget these things, yet I will not forget you. I have
painted you on my hands." In regard, however, of his ascension, that is his
regeneration, that he may become spiritual, not carnal, the Scripture, he
says, speaks (thus): "Open the gates, ye who are your rulers; and be ye
lift up, ye everlasting doors, and the King of glory shall come in," that
is a wonder of wonders.(11) "For who," he says, "is this King of glory? A
worm, and not a man; a reproach of man, and an outcast of the people;
himself is the King of glory, and powerful in war."(12)

   And by war he means the war that is in the body, because its frame has
been made out of hostile elements; as it has been written, he says,
"Remember the conflict that exists in the body."(13) Jacob, he says, saw
this entrance and this gate in his journey into Mesopotamia, that is, when
from a child he was now becoming a youth and a man; that is, (the entrance
and gate) were made known unto him as he journeyed into Mesopotamia. But
Mesopotamia, he says, is the current of the great ocean flowing from the
midst of the Perfect Man; and he was astonished at the celestial gate,
exclaiming, "How terrible is this place! it is nought else than the house
of God, and this (is) the gate of heaven."(1) On account of this, he says,
Jesus uses the words, "I am the true gate."(2) Now he who makes these
statements is, he says, the Perfect Man that is imaged from the
unportrayable one from above. The Perfect Man therefore cannot, he says, be
saved, unless, entering in through this gate, he be born again. But this
very one the Phrygians, he says, call also PAPA, because he tranquillized
all things which, prior to his manifestation, were confusedly and
dissonantly moved. For the name, he says, of PAPA belongs simultaneously to
all creatures(3)-celestial, and terrestrial, and infernal--who exclaim,
Cause to cease, cause to cease the discard of the world, and make "peace
for those that are afar off," that is, for material and earthly beings; and
"peace for those that are near,"(4) that is, for perfect men that are
spiritual and endued with reason. But the Phrygians denominate this same
also "corpse"--buried in the body, as it were, in a mausoleum and tomb.
This, he says, is what has been declared, "Ye are whited sepulchres, full,"
he says, "of dead men's bones within,"(5) because there is not in you the
living man. And again he exclaims, "The dead shall start forth from the
graves,"(6) that is, from the earthly bodies, being born again spiritual,
not carnal. For this, he says, is the Resurrection that takes place through
the gate of heaven, through which, he says, all those that do not enter
remain dead. These same Phrygians, however, he says, affirm again that this
very (man), as a consequence of the change, (becomes) a god. For, he says,
he becomes a god when, having risen from the dead, he will enter into
heaven through a gate of this kind. Paul the apostle, he says, knew of this
gate, partially opening it in a mystery, and stating "that he was caught up
by an angel, and ascended as far as the second and third heaven into
paradise itself; and that he beheld sights and heard unspeakable words
which it would not be possible for man to declare."(7)

   These are, he says, what are by all called the  secret mysteries,
"which (also we speak), not in words taught of human wisdom, but in those
taught of the Spirit, comparing spiritual things with spiritual. But the
natural man receiveth not the things of the Spirit of God, for they are
foolishness unto him."(8) And these are, he says, the ineffable mysteries
of the Spirit, which we alone are acquainted with. Concerning these, he
says, the Saviour has declared, "No one can come unto me, except my
heavenly Father draw some one unto me."(9) For it is very difficult, he
says, to accept and receive this great and ineffable mystery. And again, it
is said, the Saviour has declared, "Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven, but he that doeth the will of
my Father which is in heaven."(10) And it is necessary that they who
perform this (will), not hear it merely, should enter into the kingdom of
heaven. And again, he says, the Saviour has declared, "The publicans and
the harlots go into the kingdom of heaven before you."(11) For "the
publicans," he says, are those who receive the revenues(12) of all
things;(13) but we, he says, are the publicans, "unto whom the ends of the
ages have come."(14) For "the ends," he says, are the seeds scattered from
the unportrayable one upon the world, through which the whole cosmical
system is completed; for through these also it began to exist. And this, he
says, is what has been declared: "The sower went forth to sow. And some
fell by the wayside, and was trodden down; and some on the rocky places,
and sprang up," he says, "and on account of its having no depth (of soil),
it withered and died; and some," he says, "fell on fair and good ground,
and brought forth fruit, some a hundred, some sixty, and some thirty fold.
Who hath ears," he says, "to hear, let him hear."(15) The meaning of this,
he says, is as follows, that none becomes a hearer of these mysteries,
unless only the perfect Gnostics. This, he says, is the fair and good land
which Moses speaks of: "I will bring you into a fair and good land, into a
land flowing with milk and honey."(16) This, he says, is the honey and the
milk, by tasting which those that are perfect become kingless, and share in
the Pleroma. This, he says, is the Pleroma, through which all existent
things that are produced(17) have from the ingenerable one been both
produced and completed.

   And this same (one) is styled also by(18) the Phrygians "unfruitful."
For he is unfruitful when he is carnal, and causes the desire of the flesh.
This, he says, is what is spoken: "Every tree not producing good fruit, is
cut down and cast into the fire."(1) For these fruits, he says,  are only
rational living men, who enter m through  the third gate. They say,
forsooth, "Ye devour  the dead, and make the living; (but) if ye eat the
living, what will ye do?" They assert, however, that the living "are
rational faculties and minds, and men--pearls of that unportrayable one
cast before the creature below."(2) This, he says, is what (Jesus) asserts:
"Throw not that which is holy unto the dogs, nor pearls unto the swine."(3)
Now they allege that the work of swine and dogs is the intercourse of the
woman  with a man. And the Phrygians, he says, call this very one "goat-
herd" (Aipolis), not because, he says, he is accustomed to feed the goats
female and male, as the natural (men) use the name, but because, he says,
he is "Aipolis"--that is, always ranging over,--who both revolves and
carries around the entire cosmical system by his revolutionary motion. For
the word "Polein" signifies to turn and change things; whence, he says,
they all call the twos centre of the heaven poles (Poloi). And the poet
says:--

   "What sea-born sinless sage comes hither,
   Undying Egyptian Proteus? "(4)

   He is not undone,(5) he says,(6) but revolves as it were, and goes
round himself. Moreover, also, cities in which we dwell, because we turn
and go round in them, are denominated "Poleis." In this manner, he says,
the Phygians call this one "Aipolis," inasmuch as he everywhere ceaselessly
turns all things, and changes them into their own peculiar (functions). And
the Phrygians style him, he says, "very fruitful" likewise, "because," says
he, "more numerous are the children of the desolate one, than those of her
which hath an husband;"(7) that is, things by being born again become
immortal and abide for ever in great numbers, even though the things that
are produced may be few; whereas things carnal, he says, are all
corruptible, even though very many things (of this type) are produced. For
this reason, he says, "Rachel wept(8) for her children, and would not,"
says (the prophet), "be comforted; sorrowing for them, for she knew," says
he, "that they are not."(9) But Jeremiah likewise utters lamentation for
Jerusalem below, not the city in Phoenicia, but the corruptible generation
below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him
that is born again--of water and the Spirit not carnal. At least Jeremiah
himself remarked: "He is a man, and who shall know him?"(10) In this
manner, (the Naassene) says, the knowledge of the Perfect Man is
exceedingly profound, and difficult of comprehension. For, he says, the
beginning of perfection is a knowledge of man, whereas knowledge of God is
absolute perfection.

   The Phrygians, however, assert, he says, that he is likewise "a green
ear of corn reaped." And after the Phrygians, the Athenians, while
initiating people into the Eleusinian rites, likewise display to those who
are being admitted to the highest grade at these mysteries, the mighty, and
marvellous, and most perfect secret suitable for one initiated into the
highest mystic truths: (I allude to) an ear of corn in silence reaped. But
this ear of corn is also (considered) among the Athenians to constitute the
perfect enormous illumination (that has descended) from the unportrayable
one, just as the Hierophant himself (declares); not, indeed, emasculated
like Attis,(11) but made a eunuch by means of hemlock, and despising(12)
all carnal generation. (Now) by night in Eleusis, beneath a huge fire, (the
Celebrant,) enacting the great and secret mysteries, vociferates and cries
aloud, saying, "August Brimo has brought forth a consecrated son, Brimus;"
that is, a potent (mother has been delivered of) a potent child. But
revered, he says, is the generation that is spiritual, heavenly, from
above, and potent is he that is so born. For the mystery is called
"Eleusin" and "Anactorium." "Eleusin," because, he says, we who are
spiritual come flowing down from Adam above; for the word "eleusesthai" is,
he says, of the same import with the expression "to come." But "Anactorium"
is of the same import with the expression "to ascend upwards." This, he
says, is what they affirm who have been initiated in the mysteries of the
Eleusinians. It is, however, a regulation of law, that those who have been
admitted into the lesser should again be initiated into the Great
Mysteries. For greater destinies obtain greater portions. But the inferior
mysteries, he says, are those of Proserpine below; in regard of which
mysteries, and the path which leads thither, which is wide and spacious,
and conducts those that are perishing to Proserpine, the poet likewise
says:--

   "But under her a fearful path extends,
   Hollow miry, yet best guide to
   Highly-honoured Aphrodite's lovely grove."(13)

   These, he says, are the inferior mysteries, those appertaining to
carnal generation. Now, those men who are initiated into these inferior
(mysteries) ought to pause, and (then) be admitted into the great (and)
heavenly (ones). For they, he says, who obtain their shares (in this
mystery), receive greater portions. For this, he says, is the gate of
heaven; and this a house of God, where the Good Deity dwells alone. And
into this (gate), he says, no unclean person shall enter, nor one that is
natural or carnal; but it is reserved for the spiritual only. And those who
come hither ought to cast off(1) their garments, and become all of them
bridegrooms, emasculated through the virginal spirit. For this is the
virgin(2) who carries in her womb and conceives and brings forth a son, not
animal, not corporeal, but blessed for evermore. Concerning these, it is
said, the Saviour has expressly declared that "straight and narrow is the
way that leadeth unto life, and few there are that enter upon it; whereas
broad and spacious is the way that leadeth unto destruction, and many there
are that pass through it."(3)

CHAP. IV.--FURTHER USE MADE OF THE SYSTEM OF THE PHRYGIANS; MODE OF
CELEBRATING THE MYSTERIES; THE MYSTERY OF THE "GREAT MOTHER;" THESE
MYSTERIES HAVE A JOINT OBJECT OF WORSHIP WITH THE NAASSENI; THE NAASSENI
ALLEGORIZE THE SCRIPTURAL ACCOUNT OF THE GARDEN OF EDEN; THE ALLEGORY
APPLIED TO THE LIFE OF JESUS.

   The Phrygians, however, further assert that the father of the universe
is "Amygdalus," not a tree, he says, but that he is "Amygdalus" who
previously existed; and he having in himself the perfect fruit, as it were,
throbbing and moving in the depth, rent his breasts, and produced his now
invisible, and nameless, and ineffable child. respecting whom we shall
speak. For the word "Amyxai" signifies, as it were, to burst and sever
through, as he says (happens) in the case of inflamed bodies, and which
have in themselves any tumour; and when doctors have cut this, they call it
"Amychai." In this way, he says, the Phrygians call him "Amygdalus," from
which proceeded and was born the Invisible (One), "by whom all things were
made, and nothing was made without Him."(4) And the Phrygians say that what
has been thence produced is "Syrictas" (piper), because the Spirit that is
born is harmonious. "For God," he says, "is Spirit; wherefore," he affirms,
"neither in this mountain do the true worshippers worship, nor in
Jerusalem, but in spirit. For the adoration of the perfect ones," he says,
"is spiritual, not carnal."(5) The Spirit, however, he says, is there where
likewise the Father is named, and the Son is there born from this Father.
This, he says, is the many-named, thousand-eyed Incomprehensible One, of
whom every nature--each, however, differently--is desirous. This, he says,
is the word of God, which, he says, is a word of revelation of the Great
Power. Wherefore it will be sealed, and hid, and concealed, lying in the
habitation where lies the basis of the root of the universe, viz. Aeons,
Powers, Intelligences, Gods, Angels, delegated Spirits, Entities,
Nonentities, Generables, Ingenerables, Incomprehensibles, Comprehensibles,
Years, Months, Days, Hours, (and) Invisible Point from which(6) what is
least begins to increase gradually. That which is, he says, nothing, and
which consists of nothing, inasmuch as it is indivisible--(I mean) a point-
-will become through its own reflective power a certain incomprehensible
magnitude. This, he says, is the kingdom of heaven, the grain of mustard
seed,(7) the point which is indivisible in the body; and, he says, no one
knows this (point) save the spiritual only. This, he says, is what has been
spoken: "There is no speech nor language where their voice is not
heard."(8)

   They rashly assume in this manner, that whatsoever things have been
said and done by all men, (may be made to harmonize) with their own
particular mental view, alleging that all things become spiritual. Whence
likewise they assert, that those exhibiting themselves in theatres,--not
even these say or do anything without premeditation. Therefore, he says,
when, on the people assembling in the theatres, any one enters clad in a
remarkable robe, carrying a harp and playing a tune (upon it, accompanying
it) with a song of the great mysteries, he speaks as follows, not knowing
what he says: "Whether (thou art) the race of Saturn or happy Jupiter,(9)
or mighty Rhea, Hail, Attis, gloomy mutilation of Rhea. Assyrians style
thee thrice-longed-for Adonis, and the whole of Egypt (calls thee) Osiris,
celestial horn of the moon; Greeks denominate (thee) Wisdom; Samothracians,
venerable Adam; Haemonians, Corybas; and them Phrygians (name thee) at one
time Papa, at another time Corpse, or God, or Fruitless, or Aipolos, or
green Ear of Corn that has been reaped, or whom the very fertile Amygdalus
produced--a man, a musician." This, he says, is multiform Attis, whom while
they celebrate in a hymn, they utter these words: "I will hymn Attis, son
of Rhea, not with the buzzing sounds of trumpets, or of Idaean pipers,
which accord with (the voices of) the Curetes; but I will mingle (my song)
with Apollo's music of harps, 'evoe, evan,' inasmuch as thou art Pan, as
thou art Bacchus, as thou art shepherd of brilliant stars."

   On account of these and such like reasons, these constantly attend the
mysteries called those of the "Great Mother," supposing especially that
they behold by means of the ceremonies performed there the entire mystery.
For these have nothing more than the ceremonies that are performed there,
except that they are not emasculated: they merely complete the work of the
emasculated. For with the utmost severity and vigilance they enjoin (on
their votaries) to abstain, as if they were emasculated, from intercourse
with a woman. The rest, however, of the proceeding (observed in these
mysteries), as we have declared at some length, (they follow) just as (if
they were) emasculated persons. And they do not worship any other object
but Naas, (from thence) being styled Naasseni. But Naas is the serpent from
whom, i.e., from the word Naas, (the Naassene) says, are all that under
heaven are denominated temples (Naous). And (he states) that to him alone--
that is, Naas--is dedicated every shrine and every initiatory rite, and
every mystery; and, in general, that a religious ceremony could not be
discovered under heaven, in which a temple (Naos) has no existence; and in
the temple itself is Naas, from whom it has received its denomination of
temple (Naos). And these affirm that the serpent is a moist substance, just
as Thales also, the Milesian, (spoke of water as an originating principle,)
and that nothing of existing things, immortal or mortal, animate or
inanimate, could consist at all without him. And that all things are
subject unto him, and that he is good, and that he has all things in
himself, as in the horn of the one-horned bull;(1) so as that he imparts
beauty and bloom to all things that exist according to their own nature and
peculiarity, as if passing through all, just as ("the river) proceeding
forth from Edem, and dividing itself into four heads."(2)

   They assert, however, that Edem is the brain, as it were, bound and
tightly fastened in encircling robes, as if (in) heaven. But they suppose
that man, as far as the head only, is Paradise, therefore that "this river,
which proceeds out of i Edem," that is, from the brain, "is divided into
four heads,(3) and that the name of the first river is called Phison; this
is that which encompasseth all the land of Havilath: there is gold, and the
gold of that land is excellent, and there is bdellium and the onyx stone."
This, he says, is the eye, which, by its honour (among the rest of the
bodily organs), and its colours, furnishes testimony to what is spoken.
"But the name of the second river is Gihon: this is that which compasseth
the land of Ethiopia." This, he says, is hearing, since Gihon is (a
tortuous stream), resembling a sort of labyrinth. "And the name of the
third is Tigris. This is that which floweth over against (the country of)
the Assyrians." This, he says,(4) is smelling, employing the exceedingly
rapid current of the stream (as an analogy of this sense). But it flows
over against (the country of) the Assyrians, because in every act of
respiration following upon expiration, the breath drawn in from the
external atmosphere enters with swifter motion and greater force. For this,
he says, is the nature of respiration. "But the fourth river is Euphrates."
This, they assert, is the mouth, through which are the passage outwards of
prayer, and the passage inwards of nourishment. (The mouth) makes glad, and
nurtures and fashions the Spiritual Perfect Man. This, he says, is "the
water that is above the firmament,"(5) concerning which, he says, the
Saviour has declared, "If thou knewest who it is that asks, thou wouldst
have asked from Him, and He would have given you to drink living, bubbling
water."(6) Into this water, he says, every nature enters, choosing its own
substances; and its peculiar quality comes to each nature from this water,
he says, more than iron does to the magnet, and the gold to the backbone(7)
of the sea falcon, and the chaff to the amber.

   But if any one, he says, is blind from birth, and has never beheld the
true light, "which lighteneth every man that cometh into the world,"(8) by
us let him recover his sight, and behold, as it were, through some paradise
planted with every description of tree, and supplied with abundance of
fruits, water coursing its way through all the trees and fruits; and he
will see that from one and the same water the olive chooses for itself and
draws the oil, and the vine the wine; and (so is it with) the rest of
plants, according to each genus. That Man, however, he says, is of no
reputation in the world, but of illustrious fame in heaven, being betrayed
by those who are ignorant (of his perfections) to those who know him not,
being accounted as a drop from a cask.(9) We, however, he says, are
spiritual, who, from the life-giving water of Euphrates, which flows
through the midst of Babylon, choose our own peculiar quality as we pass
through the true gate, which is the blessed Jesus. And of all men, we
Christians alone are those who in the third gate celebrate the mystery, and
are anointed there with the unspeakable chrism from a horn, as David (was
anointed), not from an earthen vessel,(1) he says, as (was) Saul, who held
converse with the evil demon(2) of carnal concupiscence.

CHAP. V.--EXPLANATION OF THE SYSTEM OF THE NAASSENI TAKEN FROM ONE OF THEIR
HYMNS.

   The foregoing remarks, then, though few out of many, we have thought
proper to bring forward. For innumerable are the silly and crazy attempts
of folly. But since, to the best of our ability, we have explained the
unknown Gnosis, it seemed expedient likewise to adduce the following point.
This psalm of theirs has been composed, by which they seem to celebrate all
the mysteries of the error (advanced by) them in a hymn, couched in the
following terms:--

   The world's producing law was Primal Mind,(3)
   And next was First-born's outpoured Chaos;
   And third, the soul received its law of toil:
   Encircl'd, therefore, with an acqueous(4) form,
   With care o'erpowered it succumbs to death.
   Now holding sway, it eyes the light,
   And now it weeps on misery flung;
   Now it mourns, now it thrills with joy;
   Now it wails, now it hears its doom;
   Now it hears its doom, now it dies,
   And now it leaves us, never to return.
   It, hapless straying, treads the maze of ills.
   But Jesus said, Father, behold,
   A strife of ills across the earth
   Wanders from thy breath (of wrath);
   But bitter Chaos (man) seeks to shun,
   And knows not how to pass it through.
   On this account, O Father, send me;
   Bearing seals, I shall descend;
   Through ages whole I'll sweep,
   All mysteries I'll unravel,
   And forms of Gods I'll show;
   And secrets of the saintly path,
   Styled "Gnosis," I'll impart.

CHAP. VI.--THE OPHITES THE GRAND SOURCE OF HERESY.

   These doctrines, then, the Naasseni attempt to establish, calling
themselves Gnostics. But since the error is many-headed and diversified,
resembling, in truth, the hydra that we read of in history; when, at one
blow, we have struck off the heads of this (delusion) by means of
refutation, employing the wand of truth, we shall entirely exterminate the
monster. For neither do the remaining heresies present much difference of
aspect from this, having a mutual connection through (the same) spirit of
error. But since, altering the words and the names of the serpent, they
wish that there should be many heads of the serpent, neither thus shall we
fail thoroughly to refute them as they desire.

CHAP. VII.--THE SYSTEM OF THE PERATAE; THEIR TRITHEISM; EXPLANATION OF THE
INCARNATION.

   There is also unquestionably a certain other (head of the hydra,(5)
namely, the heresy) of the Peratae,(6) whose blasphemy against Christ has
for many years escaped notice. And the present is a fitting opportunity for
bringing to light the secret mysteries of such (heretics). These allege
that the world is one, triply divided. And of the triple division with
them, one portion is a certain single originating principle, just as it
were a huge fountain, which can be divided mentally into infinite segments.
Now the first segment, and that which, according to them, is (a segment) in
preference (to others),(7) is a triad, and  it is called a Perfect Good,
(and) a Paternal Magnitude. And the second portion of the triad of these
is, as it were, a certain infinite crowd of potentialities that are
generated(8) from themselves, (while) the third is formal.(9) And the
first, which is good, is unbegotten, and the second is a self-producing
good, and the third is created; and hence it is that they expressly declare
that there are three Gods, three Logoi, three Minds, three Men. For to each
portion of the world, after the division has been made, they assign both
Gods, and Logoi, and Minds, and Men, and the rest; but that from
unorigination and the first segment(10) of the world, when afterwards the
world had attained unto its completion, there came down from above, for
causes that we shall afterwards declare, in the time of Herod a certain man
called Christ, with a threefold nature, and a threefold body, and a
threefold power, (and) having in himself all (species of) concretions and
potentialities (derivable) from the three divisions of the world; and that
this, says (the Peratic), is what is spoken: "It pleased him that in him
should dwell all fulness bodily,"(1) and in Him the entire Divinity resides
of the triad as thus divided. For, he says, that from the two superjacent
worlds--namely, from that (portion of the triad) which is unbegotten, and
from that which is self-producing--there have been conveyed down into this
world in which we are, seeds of all sorts of potentialities. What, however,
the mode of the descent is, we shall afterwards declare.

   (The Peratic) then says that Christ descended from above from
unorigination, that by His descent all things triply divided might be
saved. For some things, he says, being borne  down from above, will ascend
through Him,  whereas whatever (beings) form plots against those which are
carried down from above are  cast off,(2) and being placed in a state of
punishment, are renounced. This, he says, is what is spoken: "For the Son
of man came not into the world to destory the world, but that the world
through Him might be saved." The world, he says, he denominates those two
parts that are situated above, viz., both the unbegotten (portion of the
triad), and the self-produced one. And when Scripture, he says, uses the
words, "that we may not be condemned with the  world," it alludes to the
third portion of (the triad, that is) the formal world. For the third
portion, which he styles the world (in which we are), must perish; but the
two (remaining portions), which are situated above, must be rescued from
corruption.

CHAP. VIII.--THE PERATAE DERIVE THEIR SYSTEM  FROM THE ASTROLOGERS; THIS
PROVED BY A STATEMENT OF THE ASTROLOGICAL THEORIES OF  THE ZODIAC; HENCE
THE TERMINOLOGY OF THE PERATIC HERETICS.

   Let us, then, in the first place, learn how (the Peratists), deriving
this doctrine from astrologers, act despitefully towards Christ, working
destruction for those who follow them in an error of this description. For
the astrologers, alleging that there is one world, divide it into  the
twelve fixed portions of the zodiacal signs,  and call the world of the
fixed zodiacal signs  one immoveable world; and the other they affirm to be
a world of erratic (signs), both in power, and position, and number, and
that it extends as far as the moon.(3) And (they lay down), that (one)
world derives from (the other) world a certain power, and mutual
participation (in that power), and that the subjacent obtain this
participation from the superjacent (portions). In order, however, that what
is (here) asserted may be perspicuous, I shall one by one employ those very
expressions of the astrologers; (and in doing so) I shall only be reminding
my readers of statements previously made in the department of the work
where we have explained the entire art of the astrologers. What, then, the
opinions are which those (speculators) entertain, are as follow:--

   (Their doctrine is), that from an emanation of the stars the
generations of the subjacent (parts) is consummated. For, as they wistfully
gazed upward upon heaven, the Chaldeans asserted that (the seven stars)(4)
contain a reason for the efficient causes of the occurrence of all the
events that happen unto us, and that the parts of the fixed zodiacal signs
co-operate (in this influence). Into twelve (parts they divide the zodiacal
circle), and each zodiacal sign into thirty portions, and each portion into
sixty diminutive parts; for so they denominate the very smallest parts, and
those that are indivisible. And of the zodiacal signs, they term some male,
but others feminine; and some with two bodies, but others not so; and some
tropical, whereas others firm. The male signs, then, are either feminine,
which possess a co-operative nature for the procreation of males, (or are
themselves productive of females.) For Aries is a male zodiacal sign, but
Taurus female; and the rest (are denominated) according to the same
analogy, some male, but others female. And I suppose that the Pythagoreans,
being swayed from such (considerations), style the Monad male, and the Duad
female; and, again, the Triad male, and analogically the remainder of the
even and odd numbers. Some, however, dividing each zodiacal sign into
twelve parts, employ almost the same method. For example, in Aries, they
style the first of the twelve parts both Aries and a male, but the second
both Taurus and a female, and the third both Gemini and a male; and the
same plan is pursued in the case of the rest of the parts. And they assert
that there are signs with two bodies, viz., Gemini  and the signs
diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that
the rest have not two bodies. And (they state) that some are likewise
tropical, and when the sun stands in these, he causes great turnings(5) of
the surrounding (sign). Aries is a sign of this description, and that which
is diametrically opposite to it, just as Libra, and Capricorn, and Cancer.
For in Aries is the vernal turning, and in Capricorn that of winter, and in
Cancer that of summer, and in Libra that of autumn.

   The details, however, concerning this system we have minutely explained
in the book preceding this; and from it any one who wishes instruction (on
the point), may learn how it is that the originators of this Peratic
heresy, viz., Euphrates the Peratic, and Celbes the Carystian,(1) have, in
the transference (into their own system of opinions from these sources),
made alterations in name only, while in reality they have put forward
similar tenets. (Nay more), they have, with immoderate zeal, themselves
devoted (their attention) to the art (of the astrologers). For also the
astrologers speak of the limits of the stars, in which they assert that the
dominant stars have greater influence; as, for instance, on some they act
injuriously, while on others they act well. And of these they denominate
some malicious, and some beneficent. And (stars) are said to look upon one
another, and to harmonize with each other, so that they appear according to
(the shape of) a triangle or square. The stars, looking on one another, are
figured according to (the shape of(2)) a triangle, having an intervening
distance of the extent of three zodiacal signs; whereas (those that have an
interval of) two zodiacal signs are figured according to (the shape of) a
square. And (their doctrine is), that as in the same way as in a man, the
subjacent parts sympathize with the head, and the head likewise sympathizes
with the subjacent parts, so all terrestrial (sympathize) with super-
lunar(3) objects. But (the astrologers go further than this(4)); for there
exists (according to them) a certain difference and incompatibility(5)
between these, so as that they do not involve one and the same union. This
combination and divergence of the stars, which is a Chaldean (tenet), has
been arrogated to themselves by those of whom we have previously spoken.

   Now these, falsifying the name of truth, proclaim as a doctrine of
Christ an insurrection of Aeons and revolts of good into (the ranks of)
evil powers; and they speak of the confederations of good powers with
wicked ones. Denominating them, therefore, TOPARCHAI and PROASTIOI,(6) and
(though thus) framing for themselves very many other names not suggested
(to them from other sources), they have yet unskilfully systematized the
entire imaginary doctrine of the astrologers concerning the stars. And
since they have introduced a supposition pregnant with immense error, they
shall be refuted through the instrumentality of our admirable arrangement.
For I shall set down, in  contrast with the previously mentioned Chaldaic
art of the astrologers, some of the Peratic(7) treatises, from which, by
means of comparison, there will be an opportunity of perceiving how the
Peratic doctrines are those confessedly of the astrologers, not of Christ.

CHAP.IX.--SYSTEM OF THE PERATAE EXPLAINED OUT OF ONE OF THEIR OWN BOOKS.

   It seems, then, expedient to set forth a certain one of the books
held(8) in repute amongst them, in which the following passage(9) occurs:
"I am a voice of arousal from slumber in the age of night. Henceforward I
commence to strip the power which is from chaos. The power is that of the
lowest depth of mud, which uprears the slime of the incorruptible (and)
humid expanse of space. And it is the entire power of the convulsion,
which, ever in motion, and presenting the colour of water, whirls things on
that are stationary, restrains things tremulous, sets things free as they
proceed, lightens(10) things as they abide, removes things on the increase,
a faithful steward of the track of the breezes, enjoying the things
disgorged from the twelve eyes of the law,(11) (and) manifesting a seal(12)
to the power which along with itself distributes the downborne invisible
waters, and has been called Thalassa. This power ignorance has been
accustomed to denominate Cronus, guarded with chains because he tightly
bound the fold of the dense and misty and obscure and murky Tartarus.
According to the image of this were produced Cepheus, Prometheus, (and)
Japetus. The Power to which has been entrusted Thalassa(1) is
hermaphrodite. And it fastens the hissing sound arising from the twelve
mouths into twelve pipes, and pours it forth. And the power itself is
subtle, and removes the controlling, boisterous, upward motion (of the
sea), and seals the tracks of its paths, lest (any antagonistic power)
should wage war or introduce, any alteration. The tempestuous daughter of
this one is a faithful protectress of all sorts of waters. Her name is
Chorzar. Ignorance is in the habit of styling this (power) Neptune,
according to whose image was produced Glaucus, Melicertes, Ino, Nebroe.(2)
He that is encircled with the pyramid of twelve angels,(3) and darkens the
gate into the pyramid with various colours, and completes the entire in the
sable hues of Night: this one ignorance denominated Cronus.(4) And his
ministers were five,--first U, second Aoai, third Uo, fourth Uoab, fifth
.. Other trustworthy managers (there are) of his province of night and
day, who repose in their own power. Ignorance denominated these the erratic
stars, from whom depends a corruptible generation. Manager of the rising of
the star(5) is Carphacasemeocheir, (and) Eccabbacara (is the same).
Ignorance is in the habit of denominating these Curetes chief of the winds;
third in order is Ariel, according to whose image was generated Aeolus,
Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom
ignorance is accustomed to style Osiris; (and) according to the image of
this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-
houred diurnal power is Euno. This is manager of the rising of the star
Protocamarus and of the ethereal (region), but ignorance has denominated
him Isis. A sign of this one is the Dog-star, according to whose image were
born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's
right-hand power is that which ignorance has denominated Rhea, according to
whose image were produced Attis, Mygdon,(6) (and) (Enone. The left-hand
power has lordship over sustenance, and ignorance is in the habit of
styling this Ceres, (while) her name is Bena; and according to the image of
this one were born Celeus, Triptolemus, Misyr, and Praxidica.(7) The right-
hand power has lordship over fruits. This one ignorance has denominated
Mena, according to whose image were born Bumegas,(8) Ostanes, Mercury
Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and)
Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has
denominated this one Vulcan, according to whose image were born
Ericthonius, Achilles, Capaneus, Phaethon,(9) Meleager, Tydeus, Enceladus,
Raphael, Suriel, (and) Omphale. There are three intermediate powers
suspended from air, authors of generation. These ignorance has been in the
habit of denominating Fates; and according to the image of these were
produced the house of Priam, the house of Laius, Ino, Autonoe, Agave,
Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite,
always continuing in infancy, never waxing old, cause of beauty, pleasure,
maturity, desire, and concupiscence; and ignorance has been accustomed to
style this Eros, according to whose image were born Paris, Narcissus,
Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides,
Jason, Leander, (and) Hero." These are PROASTIOI up to AEther, for with
this title also he inscribes the book.

CHAP. X.--THE PERATIC HERESY NOMINALLY DIFFERENT FROM ASTROLOGY,BUT REALLY
THE SAME SYSTEM ALLEGORIZED.

   It has been easily made evident to all, that the heresy of the Peratae
is altered in name only from the (art) of the astrologers. And the rest of
the books of these (heretics) contain the same method, if it were agreeable
to any one to wade through them all. For, as I said, they suppose that the
causes of the generation of all begotten things are things unbegotten and
superjacent, and that the world with us has been produced after the mode of
emanation, which (world) they denominate formal. And (they maintain) that
all those stars together which are beheld in the firmament have been causes
of the generation of this world. They have, however, altered the name of
these, as one may perceive from the PROASTIOI by means of a comparison (of
the two systems). And secondly, according to the same method as that
whereby the world was made from a supernal emanation, they affirm that in
this manner objects here derive from the emanation of the stars their
generation, and corruption, and arrangement. Since, then, astrologers are
acquainted with the horoscope, and meridian, and setting, and the point
opposite the meridian; and since these stars occupy at different times
different positions(1) in space, on account of the perpetual revolution of
the universe, there are (necessarily) at different periods different
declinations towards a centre, and (different) ascensions to centres.(2)
(Now the Peratic here-ties), affixing an allegorical import to this
arrangement of the astrologers, delineate the centre, as it were, a god and
monad and lord over universal generation, whereas the declination (is
regarded by them as a power) on the left, and ascension on the right. When
any one, therefore, falling in with the treatises of these (heretics),
finds mention among them of right or left power, let him recur to the
centre, and the declination, and the ascension (of the Chaldean sages, and)
he will clearly observe that the entire system of these (Peratae) consists
of the astrological doctrine.

CHAP. XI.--WHY THEY CALL THEMSELVES PERATAE; THEIR THEORY OF GENERATION
SUPPORTED BY AN APPEAL TO ANTIQUITY; THEIR INTERPRETATION OF THE EXODUS OF
ISRAEL; THEIR SYSTEM OF "THE SERPENT;" DEDUCED BY THEM FROM SCRIPTURE; THIS
THE REAL IMPORT OF THE DOCTRINES OF THE ASTROLOGERS,

   They denominate themselves, however, Peratae, imagining that none of
those things existing by generation can escape the determined lot for those
things that derive their existence from generation. For if, says (the
Peratic), anything be altogether begotten, it also perishes, as also is the
opinion of the Sibyl.(3) But we alone, he  says, who are conversant with
the necessity of generation, and the paths through which man has entered
into the world, and who have been accurately instructed (in these matters),
we alone are competent to proceed through and pass beyond destruction. (4)
But water, he says, is destruction; nor did the world, he says, perish by
any other thing quicker than by water. Water, however, is that which rolls
around among the PROASTIOI, (and) they assert (it to be) Cronus. For such a
power, he says, is of the colour of water; and this power, he says--that
is, Cronus--none of those things existent by generation can escape. For
Cronus is a cause to every generation, in regard of succumbing under
destruction, and there could not exist (an instance of) generation in which
Cronus does not interfere. This, he says, is what the poets also affirm,
and what even appals the gods:--

   "For know, he says, this earth and spacious heaven above,
   And Styx' flooded water, which is the oath
   That greatest is, and dreaded most by gods of happy life."

And not only, he says, do the poets make this statement, but already also
the very wisest men among the Greeks. And Heraclitus is even one of these,
employing the following words: "For to souls water becomes death." This
death, (the Peratic) says, seizes the Egyptians in the Red Sea, along with
their chariots. All, however, who are ignorant (of this fact), he says, are
Egyptians. And this, they assert, is the departure from Egypt, (that is,)
from the body. For they suppose little Egypt to be body, and that it
crosses the Red Sea--that is, the water of corruption, which is Cronus--and
that it reaches a place beyond the Red Sea, that is, generation; and that
it comes into the wilderness, that is, that it attains a condition
independent of generation, where there exist promiscuously all the gods of
destruction and the God of salvation.

   Now, he says, the stars are the gods of destruction, which impose upon
existent things the necessity of alterable generation. These, he says,
Moses denominated serpents of the wilderness, which gnaw and utterly ruin
those who imagined that they had crossed the Red Sea. To those, then, he
says, who of the children of Israel were bitten in the wilderness, Moses
exhibited the real and perfect serpent; and they who believed on this
serpent were not bitten in the wilderness, that is, (were not assailed) by
(evil) powers. No one therefore, he says, is there who is able to save and
deliver those that come forth from Egypt, that is, from the body and from
this world, unless alone the serpent that is perfect and replete with
fulness. Upon this (serpent), he says, he who fixes his hope is not
destroyed by the snakes of the wilderness, that is, by the gods of
generation. (This statement) is written, he says, in a book of Moses. This
serpent, he says, is the power that attended Moses,(5) the rod that was
turned into a serpent. The serpents, however, of the magicians--(that is,)
the gods of destruction--withstood the power of Moses in Egypt, but the rod
of Moses reduced them all to subjection and slew them. This universal
serpent is, he says, the wise discourse of Eve. This, he says, is the
mystery of Edem, this the river of Edem; this the mark that was set upon
Cain, that any one who findeth him might not kill him. This, he says,(6) is
Cain,(7) whose sacrifice(8) the god of this world did not accept. The gory
sacrifice, however, of Abel he approved of; for the ruler of this world
rejoices in (offerings of) blood. This, he says, is he who appeared in the
last days, in form of a man, in the times of Herod, being born after the
likeness of Joseph, who was sold by the hand of his brethren, to whom alone
belonged the coat of many colours. This, he says, is he who is according to
the likeness of Esau, whose garment--he not being himself present--was
blessed; who did not receive, he says, the benediction uttered by him of
enfeebled vision.(1) He acquired, however, wealth from a source independent
of this, receiving nothing from him whose eyes were dim; and Jacob saw his
countenance,(2) as a man beholds the face of God. In regard of this, he
says, it has been written that "Nebrod was a mighty hunter before the
Lord."(3) And there are, he says, many who closely imitate this (Nimrod):
as numerous are they as the gnawing (serpents) which were seen in the
wilderness by the children of Israel, from which that perfect serpent which
Moses set up delivered those that were bitten. This, he says, is that which
has been declared: "In the same manner as Moses lifted up the serpent in
the wilderness, so also must the Son of man be lifted up."(4) According to
the likeness of this was made in the desert the brazen serpent which Moses
set up. Of this alone, he says, the image is in heaven, always conspicuous
in light.

   This, he says, is the great beginning respecting which Scripture has
spoken. Concerning this, he says it has been declared: "In the beginning
was the Word, and the Word was with God, and the Word was God. This was in
the beginning with God, all things were made by Him, and without Him was
not one thing that was made. And what was formed in Him is life."(5) And in
Him, he says, has been formed Eve; (now) Eve is life. This, however, he
says, is Eve, mother of all living,(6)--a common nature, that is, of gods,
angels, immortals, mortals, irrational creatures, (and) rational ones. For,
he says, the expression "all" he uttered of all (existences). And if the
eyes of any, he says, are blessed, this one, looking upward on the
firmament, will behold at the mighty summit(7) of heaven the beauteous
image of the serpent, turning itself, and becoming an originating principle
of every (species of) motion to all things that are being produced. He will
(thereby) know that without him nothing consists, either of things in
heaven, or things on earth. or things under the earth. Not night, not moon,
not fruits, not generation, not wealth, not sustenance, not anything at all
of existent things, is without his guidance. In regard of this, he says, is
the great wonder which is beheld in the firmament by those who are able to
observe it. For, he says, at this top of his head, a fact which is more
incredible than all things to those who are ignorant, "are setting and
rising mingled one with other." This it is in regard of which ignorance is
in the habit of affirming: in heaven

   "Draco revolves, marvel mighty of monster dread."(8)

And on both sides of him have been placed Corona and Lyra; and above, near
the top itself of the head, is visible the piteous man "Engonasis,"

   "Holding the right foot's end of Draco fierce."(9)

And at the back of Engonasis is an imperfect serpent, with both hands
tightly secured by Anguitenens, and being hindered from touching Corona
that lies beside the perfect serpent.

CHAP. XII.--COMPENDIOUS STATEMENT OF THE DOCTRINES OF THE PERATAE.

   This is the diversified wisdom of the Peratic heresy, which it is
difficult to declare in its entirety, so intricate is it on account of its
seeming to consist of the astrological art.' As far forth, then, as this is
possible, we shall briefly explain the whole force of this (heresy). In
order, however, that we may by a compendious statement elucidate the entire
doctrine of these persons, it appears expedient to subjoin the following
observations. According to them, the universe is Father, Son, (and) Matter;
(but) each of these three has endless capacities in itself. Intermediate,
then, between the Matter and the Father sits the Son, the Word, the
Serpent, always being in motion towards the unmoved Father, and (towards)
Matter itself in motion. And at one time he is turned towards the Father,
and receives the powers into his own person; but at another time takes up
these powers, and is turned towards Matter. And Matter, (though) devoid of
attribute, and being unfashioned, moulds (into itself) forms from the Son
which the Son moulded from the Father.

   But the Son derives shape from the Father after a mode ineffable, and
unspeakable, and unchangeable; (that is,) in such a manner as Moses says
that tire colours of the conceived (kine) flowed from the rods(10) which
were fixed in the drinking-troughs. And in like manner, again, that
capacities flowed also from the Son into Matter, similarly to the power in
reference to conception which came from the rods upon the conceived (kine).
And the difference of colours, and the dissimilarity which flowed from the
rods through the waters upon the sheep, is, he says, the difference of
corruptible and incorruptible generation. As, however, one who paints from
nature, though he takes nothing away from animals, transfers by his pencil
all forms to the canvas; so the Son, by a power which belongs to himself,
transfers paternal marks from the Father into Matter. All the paternal
marks are here, and there are not any more. For if any one, he says, of
those (beings) which are here will have strength to perceive that he is a
paternal mark transferred hither from above, (and that he is) incarnate--
just as by the conception resulting from the rod a something white is
produced,--he is of the same substance altogether with the Father in
heaven, and returns thither. If, however, he may not happen upon this
doctrine, neither will he understand the necessity of generation, just as
an abortion born at night will perish at night. When, therefore, he says,
the Saviour observes, "your Father which is in heaven,"(1) he alludes to
that one from whom the Son deriving his characteristics has transferred
them hither. When, however, (Jesus) remarks, "Your father is a murderer
from the beginning,"(2) he alludes to the Ruler and Demiurge of matter,
who, appropriating the marks delivered from the Son, generated him here who
from the beginning was a murderer, for his work causes corruption and
death.

   No one, then, he says, can be saved or return (into heaven) without the
Son, and the Son is the Serpent. For as he brought down from above the
paternal marks, so again he carries up from thence those marks roused from
a dormant condition and rendered paternal characteristics, substantial ones
from the unsubstantial Being, transferring them hither from thence. This,
he says, is what is spoken: "I am the door."(3) And he transfers (those
marks), he says,(4) to those who close the eyelid, as the naphtha drawing
the fire in every direction towards itself; nay rather, as the magnet
(attracting) the iron and not anything else, or just as the backbone of the
sea falcon, the gold and nothing else, or as the chaff is led by the amber.
In this manner, he says, is the portrayed, perfect, and con-substantial
genus drawn again from the world by the Serpent; nor does he (attract)
anything else, as it has been sent down by him. For a proof of this, they
adduce the anatomy(5) of the brain, assimilating, from the fact of its
immobility, the brain itself to the Father, and the cerebellum to the Son,
because of its being moved and being of the form of (the head of) a
serpent. And they allege that this (cerebellum), by an ineffable and
inscrutable process, attracts through the pineal gland the spiritual and
life-giving substance emanating from the vaulted chamber(6) (in which the
brain is embedded). And on  receiving this, the cerebellum in an ineffable
manner imparts the ideas, just as the Son does, to matter; or, in other
words, the seeds and the genera of the things produced according to the
flesh flow along into the spinal marrow. Employing this exemplar, (the
heretics) seem to adroitly introduce their secret mysteries, which are
delivered in silence. Now it would be impious for us to declare these; yet
it is easy to form an idea of them, by reason of the many statements that
have been made.

CHAP. XIII.--THE PERATIC HERESY NOT GENERALLY KNOWN.

   But since I consider that I have plainly explained the Peratic heresy,
and by many (arguments) have rendered evident (a system that hitherto) has
always escaped notice, and is altogether(7) a tissue of fable, and one that
disguises its own peculiar venom, it seems expedient to advance no further
statement beyond those already put forward; for the opinions propounded by
(the heretics) themselves are sufficient for their own condemnation.

CHAP. XIV.--THE SYSTEM OF THE SETHIANS; THEIR TRIAD OF INFINITE PRINCIPLES;
THEIR HERESY EXPLAINED; THEIR INTERPRETATION OF THE INCARNATION.

   Let us then see what the Sithians(8) affirm. To these it appears that
there are three definite principles of the universe, and that each of these
principles possesses infinite powers. And when they speak of powers(9) let
him that heareth take into account that they make this statement.
Everything whatsoever you discern by an act of intelligence, or also omit
(to discern) as not being understood, this by nature is fitted to become
each of the principles, as in the human soul every art whatsoever which is
made the subject of instruction. Just for instance, he says, this child
will be a musician, having waited the requisite time for (acquiring a
knowledge of) the harp; or a geometrician, (having previously undergone the
necessary study for acquiring a knowledge) of geometry; (or) a grammarian,
(after having sufficiently studied) grammar; (or) a workman, (having
acquired a practical acquaintance) with a handicraftsman's business; and to
one brought into contact with the rest of the arts a similar occurrence
will take place. Now of principles, he says, the substances are light and
darkness; and of these, spirit is intermediate without admixture. The
spirit, however, is that which has its appointed place in the midst of
darkness which is below, and light which is above. It is not spirit as a
current of wind, or some gentle breeze that can be felt; but, as it were,
some odour of ointment or of incense formed out of a compound. (It is) a
subtle power, that insinuates itself by means of some impulsive quality in
a fragrance, which is inconceivable and better than could be expressed by
words. Since, however, light is above and darkness below, and spirit is
intermediate in such a way as stated between these; and since light is so
constituted, that, like a ray of the sun, it shines from above upon the
underlying darkness; and again, since the fragrance of the spirit, holding
an intermediate place, is extended and carried in every direction, as in
the case of incense-offerings placed upon fire, we detect the fragrance
that is being wafted in every direction: when, I say, there is a power of
this description belonging unto the principles which are classified under
three divisions, the power of spirit and light simultaneously exists in the
darkness that is situated underneath them. But the darkness is a terrible
water, into which light is absorbed and translated into a nature of the
same description with spirit. The darkness, however, is not devoid of
intelligence, but altogether reflective, and is conscious that, where the
light has been abstracted from the darkness, the darkness remains isolated,
invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is
constrained, by all its reflection and understanding, to collect into
itself the lustre and scintillation of light with the fragrance of the
spirit. And it is possible to behold an image of the nature of these in the
human countenance; for instance, the pupil of the eye, dark from the
subjacent humours, (but) illuminated with spirit. As, then, the darkness
seeks after the splendour, that it may keep in bondage the spark, and may
have perceptive power, so the light and spirit seek after the power that
belongs to themselves, and strive to uprear, and towards each other to
carry up their intermingled powers into the dark and formidable water lying
underneath.

   But all the powers of the three originating principles, which are as
regards number indefinitely infinite, are each according to its own
substance reflective and intelligent, unnumbered in multitude. And since
what are reflective and intelligent are numberless in multitude, while they
continue by themselves, they are all at rest. If, however, power approaches
power, the dissimilarity of (what is set in) juxtaposition produces a
certain motion and energy, which are formed from the motion resulting from
the concourse effected by the juxtaposition of the coalescing powers. For
the concourse of the powers ensues, just like any mark of a seal that is
impressed by means of the concourse correspondingly with (the seal) which
prints the figure on the substances that are brought up (into contact with
it). Since, therefore, the powers of the three principles are infinite in
number, and from infinite powers (arise) infinite concourses, images of
infinite seals are necessarily produced. These images, therefore, are the
forms of the different sorts of animals. From the  first great concourse,
then, of the three principles, ensues a certain great form, a seal of
heaven and earth. The heaven and the earth have a figure similar to the
womb, having  a navel in the midst; and if, he says, any one is desirous of
bringing this figure under the organ of vision, let him artfully scrutinize
the pregnant  womb of whatsoever animal he wishes, and he will discover an
image of the heaven and the earth, and of the things which in the midst of
all are unalterably situated underneath.

   (And so it is, that the first great concourse of the three principles)
has produced such a figure of heaven and earth as is similar to a womb
after the first coition. But, again, in the midst of the heaven and the
earth have been generated infinite concourses of powers. And each concourse
did not effect and fashion anything else than a seal of heaven and earth
similar to a womb. But, again, in the earth, from the infinite seals are
produced infinite crowds of various animals. But into all this infinity of
the different animals under heaven is diffused and distributed, along with
the light, the fragrance of the Spirit from above. From the water,
therefore, has been produced a first-begotten originating principle, viz.,
wind, (which is) violent and boisterous, and a cause of all generation. For
producing a sort of ferment in the waters, (the wind) uplifts waves out of
the waters; and the motion(2) of the waves, just as when some impulsive
power of pregnancy is the origin of the production of a man or mind,(3) is
caused when (the ocean), excited by the impulsive power of spirit, is
propelled forward. When, however, this wave that has been raised out of the
water by the wind, and rendered pregnant in its nature, has within itself
obtained the power, possessed by the female, of generation, it holds
together the light scattered from above along with the fragrance of the
spirit--that is, mind moulded in the different species. And this (light) is
a perfect God, who from the unbegotten radiance above, and from the spirit,
is borne down into human nature as into a temple, by the impulsive power of
Nature, and by the motion of wind. And it is produced from water being
commingled(1) and blended with bodies as if it were a salt(2) of existent
things, and a light of darkness. And it struggles to be released from
bodies, and is not able to find liberation and an egress for itself For a
very diminutive spark, a severed splinter from above like the ray of a
star, has been mingled in the much compounded waters of many
(existences),(3) as, says he, (David) remarks in a psalm.(4) Every thought,
then, and solicitude actuating the supernal light is as to how and in what
manner mind may be liberated, by the death of the depraved and dark body,
from the Father that is below, which is the wind that with noise(5) and
tumult uplifted the waves, and who generated a perfect mind his own Son;
not, however, being his peculiar (offspring) substantially. For he was a
ray (sent down) from above, from that perfect light, (and) was overpowered
in the dark,(6) and formidable, and bitter, and defiled water; and he is a
luminous spirit borne down over the water.(7) When, therefore, the waves
that have been upreared from the waters have received within themselves the
power of generation possessed by females, they contain, as a certain womb,
in different species, the infused radiance, so as that it is visible in the
case of all animals.(8) But the wind, at the same time fierce and
formidable,(9) whirling along, is, in respect of its hissing sound, like a
serpent.(10)

   First, then, from the wind--that is, from the serpent--has resulted the
originating principle of generation in the manner declared, all things
having simultaneously received the principle of generation. After, then,
the light and the spirit had been received, he says, into the polluted and
baneful (and) disordered womb, the serpent--the wind of the darkness, the
first-begotten of the waters--enters within and produces man, and the
impure womb neither loves nor recognises any other form. The perfect Word
of supernal light being therefore assimilated (in form) to the beast, (that
is,) the serpent, entered into the defiled womb, having deceived (the womb)
through the similitude of the beast itself, in order that (the Word) may
loose the chains that encircle the perfect mind which has been begotten
amidst impurity of womb by the primal offspring of water, (namely,)
serpent, wind, (and) beast.(11) This, he says, is the form of the
servant,(12) and this the necessity of the Word of God coming down into the
womb of a virgin. But he says it is not sufficient that the Perfect Man,
the Word, has entered into the womb of a virgin, and loosed the pangs(13)
which were in that darkness. Nay, more than this was requisite; for after
his entrance(14) into the foul mysteries of the womb, he was washed, and
drank of the cup of life-giving bubbling water.(15) And it was altogether
needful that he should drink who was about to strip off the servile form,
and assume celestial raiment.

CHAP. XV.--THE SETHIANS SUPPORT THEIR DOCTRINES BY AN ALLEGORICAL
INTERPRETATION OF SCRIPTURE; THEIR SYSTEM REALLY DERIVED FROM NATURAL
PHILOSOPHERS AND FROM THE ORPHIC RITES; ADOPT THE HOMERIC COSMOGONY.

   These are the statements which the patrons(16) of the Sethian doctrines
make, as far as it is possible to declare in a few words. Their system,
however, is made up (of tenets) from natural (philosophers), and of
expressions uttered in reference to different other subjects; and
transferring (the sense of) these to the Eternal(17) Logos, they explain
them as we have declared. But they assert likewise that Moses confirms
their doctrine when he says, "Darkness, and mist, and tempest." These, (the
Sethian) says, are the three principles (of our system); or when he states
that three were born in paradise--Adam, Eve, the serpent; or when he speaks
of three (persons, namely) Cain, Abel, Seth; and again of three (others)--
Shem, Ham,(1) Japheth; or when he mentions three patriarchs -Abraham,
Isaac, Jacob; or when he speaks of the existence of three days before sun
and moon; or when he mentions three laws--prohibitory, permissive, and
adjudicatory of punishment. Now, a prohibitory law is as follows: "Of every
tree that is in paradise thou mayest freely eat; but of the tree of the
knowledge of good and evil thou mayest not eat."(2) But in the passage,
"Come forth from thy land and from thy kindred, and hither into a land
which I shall show thee,"(3) this law, he says, is permissive; for one who
is so disposed may depart, and one who is not so disposed may remain. But a
law adjudicatory of punishment is that which makes the following
declaration: "Thou shall not commit adultery, thou shall not kill, thou
shall not steal;"(4) for a penalty is awarded to each of these acts of
wickedness.

   The entire system of their doctrine, however, is (derived) from(5) the
ancient theologians Musaeus, and Linus, and Orpheus,(6) who elucidates
especially the ceremonies of initiation, as well as the mysteries
themselves. For their doctrine concerning the womb is also the tenet of
Orpheus; and the (idea of the) navel,(7) which is harmony,(8) is (to be
found) with the same symbolism attached to it in the Bacchanalian orgies of
Orpheus. But prior to the observance of the mystic rite of Celeus, and
Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these
orgies have been celebrated and handed down to men in Phlium of Attica.(9)
For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium
the orgies(10) of her denominated the "Great (Mother)." There is, however,
a portico in this (city), and on the portico is inscribed a representation,
(visible) up to the present day, of all the words which are spoken (on such
occasions). Many, then, of the words inscribed upon that portico are those
respecting which Plutarch institutes discussions in his ten books
against(11) Empedocles. And in the greater(12) number of these books is
also drawn the representation of a certain aged man, grey-haired,
winged,(13) having his pudendum erectum, pursuing a retreating woman of
azure colour. (14) And over the aged man is the inscription "phaos
ruentes," and over the woman "pereaphicola."(15) But "phaos ruentes"(16)
appears to be the light (which exists), according to the doctrine of the
Sethians, and "phicola" the darkish water; while the space in the midst of
these seems to be a harmony constituted from the spirit that is placed
between. The name, however, of "phaos ruentes" manifests, as they allege,
the flow from above of the light downwards. Wherefore one may reasonably
assert that the Sethians celebrate rites among themselves, very closely
bordering upon those orgies of the "Great (Mother" which are observed
among) the Phliasians. And the poet likewise seems to bear his testimony to
this triple division, when he remarks, "And all things have been triply
divided, and everything obtains its (proper) distinction;"(17) that is,
each member of the threefold division has obtained (a particular) capacity.
But now, as regards the tenet that the subjacent water below, which is
dark, ought, because the light has set (over it), to convey upwards and
receive the spark borne clown from (the light) itself; in the assertion of
this tenet. I say, the all-wise Sethians appear to derive (their opinion)
from Homer:--

   "By earth I sware, and yon broad Heaven above,
   And Stygian stream beneath, the weightiest oath
   Of solemn power, to bind the blessed gods."(18)

That is, according to Homer, the gods suppose water to be loathsome and
horrible. Now, similar to this is the doctrine of the Sethians, which
affirms (water) to be formidable to the mind.(19)

CHAP. XVI.--THE SETHIAN THEORY CONCERNING "MIXTURE" AND "COMPOSITION;"
APPLICATION OF IT TO CHRIST; ILLUSTRATION FROM THE WELL OF AMPA.

   These, and other assertions similar to these, are made (by the
Sethians) in their interminable commentaries. They, however, persuade their
disciples to become conversant with the theory  respecting composition and
mixture. But this theory has formed a subject of meditation to many, but
(among others) also to Andronicus the Peripatetic. The Sethians, then,
affirm that the theory concerning composition and mixture is constituted
according to the following method: The luminous ray from above is
intermingled, and the very diminutive spark is delicately blended in the
dark waters beneath; and (both of these) become united, and are formed into
one compound mass, just as a single savour (results) from the mixture of
many incense-offerings in the fire, and (just as) an adept, by having a
test in an acute sense of smell, ought to be able from the single odour of
the incense to distinguish accurately each (ingredient) of the incense-
offerings that have been mingled in the fire,--whether, for example,
storax, and myrrh, and frankincense, or whatever other (ingredient) may be
mixed (in the incense). They, however, employ also other examples, saying
both that brass is mixed with gold, and that some art has been discovered
which separates the brass from the gold. And, in like manner, if tin or
brass, or any substance homogeneous with it, be discovered mixed with
silver, these likewise, by some art superior to that of mixing, are
distinguished. But already some one also distinguishes water mingled with
wine.(1) So, say they, though all things are commingled, they are capable
of being separated. Nay, but, he says, derive the same lesson from the case
of animals. For when the animal is dead, each of its parts is separated;
and when dissolution takes place, the animal in this way vanishes. This is,
he says, what has been spoken: "I came not to send peace on  the earth, but
a sword,"(2)--that is, the division  and separation of the things that have
been commingled. For each of the things that have been  commingled is
separated and divided when it reaches its proper place. For as there is one
place of mixture for all animals, so also has there been established one
(locality) of separation.  And, he says, no one is aware of this (place),
save we alone that have been born again, spiritual, not carnal, whose
citizenship is in heaven above.

   In this manner insinuating themselves, they corrupt their pupils,
partly by misusing the words spoken (by themselves), while they wickedly
pervert, to serve any purpose they wish, what has been admirably said (in
Scripture); and partly by concealing their nefarious conduct, by means of
whatever comparisons they please. All these things, then, he says, that
have been com-mingled, possess, as has been declared, their own particular
place, and hurry towards their own peculiar (substances), as iron towards
the magnet, and the chaff to the vicinity of amber, and the gold to the
spur(3) of the sea falcon. In like manner, the ray(4) of light which has
been com-mingled with the water, having obtained from discipline and
instruction its own proper locality, hastens towards the Logos that comes
from above in servile form; and along with the Logos exists as a logos in
that place where the Logos is still: (the light, I say, hastens to the
Logos with greater speed) than the iron towards the magnet.

   And that these things, he says, are so, and that all things that have
been commingled are separated in their proper places, learn. There is among
the Persians in a city Ampa,(5) near the river Tills, a well; and near the
well, at the top, has been constructed a certain reservoir, supplied with
three outlets; and when one pumps from this well, and draws off some of its
contents in a vessel, what is thus pumped out of the well, whatever it is
at all, he pours into the reservoir hard by. And when what is thus infused
reaches the outlets, and when what is taken up (out of each outlet) in a
single vessel is examined, a separation is observed to have taken place.
And in the first of the outlets is exhibited a concretion of salt, and in
the second of asphalt, and in the third of oil; and the oil is black, just
as, he says, Herodotus(6) also narrates, and it yields a heavy smell, and
the Persians call this "rhadinace." The similitude of the well is, say the
Sethians, more sufficient for the demonstration of their proposition than
all the statements that have been previously made.

CHAP. XVII.--THE SETHIAN DOCTRINES TO BE LEARNED FROM THE "PARAPHRASE OF
SETH."

   The opinion of the Sethians appears to us to have been sufficiently
elucidated. If, however, any one is desirous of learning the entire
doctrine according to them, let him read a book inscribed Paraphrase of
Seth; for all their secret tenets he will find deposited there. But since
we have explained the opinions entertained by the Sethians, let us see also
what are the doctrines advanced by Justinus.

   CHAP. XVIII.--THE SYSTEM OF JUSTINUS ANTISCRIPTURAL AND ESSENTIALLY
PAGAN.

   Justinus(1) was entirely opposed to the teaching of the holy
Scriptures, and moreover to the written or oral teaching of the blessed
evangelists, according as the Logos was accustomed to instruct His
disciples, saying, "Go not into the way of the Gentiles;"(2) and this
signifies that they should not attend to the futile doctrine of the
Gentiles. This (heretic) endeavours to lead on his hearers into an
acknowledgment of prodigies detailed by the Gentiles, and of doctrines
inculcated by them. And he narrates, word for word, legendary accounts
prevalent among the Greeks, and does not previously teach or deliver his
perfect mystery, unless he has bound his dupe by an oath. Then he brings
forward (these) fables for the purpose of persuasion, in order that they
who are conversant with the incalculable trifling of these books may have
some consolation in the details of these legends. Thus it happens as when
in like manner one making a long journey deems it expedient, on having
fallen in with an inn, to take repose. And so it is that, when once more
they are induced to turn towards studying the diffuse doctrine of these
lectures, they may not abhor them while they, undergoing instruction
unnecessarily prolix, rush stupified into the transgression devised by
(Justinus); and previously he binds his followers with horrible oaths,
neither to publish nor abjure these doctrines, and forces upon them an
acknowledgment (of their truth). And in this manner he delivers the
mysteries impiously discovered by himself, partly, according to the
statements previously made, availing himself of the Hellenic legends, and
partly of those pretended books which, to some extent, bear a resemblance
to the foresaid heresies. For all, forced together by one spirit, are drawn
into one profound abyss of pollution, inculcating the same tenets, and
detailing the same legends, each after a different method. All those,
however, style themselves Gnostics in this peculiar sense, that they alone
themselves have imbibed the marvellous knowledge of the Perfect and Good
(Being).

   CHAP. XIX.--THE JUSTINIAN HERESY UNFOLDED IN THE "BOOK OF BARUCH."

   But swear, says Justinus, if you wish to know "what eye hath not seen,
and ear hath not heard, and the things which have not entered into the
heart;"(3) that is, if you wish to know Him who is good above all, Him who
is more exalted, (swear) that you will preserve the secrets (of the
Justinian) discipline, as intended to be kept silent. For also our Father,
on beholding the Good One, and on being initiated with Him, preserved the
mysteries respecting which silence is enjoined, and sware, as it has been
written, "The Lord sware, and will not repent."(4) Having, then, in this
way set the seal to these tenets, he seeks to inveigle (his followers) with
more legends, (which are detailed) through a greater number of books; and
so he conducts (his readers) to the Good One, consummating the initiated
(by admitting them into) the unspeakable Mysteries.(5) In order, however,
that we may not wade through more of their volumes, we shall illustrate the
ineffable Mysteries (of Justinus) from one book of his, inasmuch as,
according to his supposition, it is (a work) of high repute. Now this
volume is inscribed Baruch; and one fabulous account out of many which is
explained by (Justinus) in this (volume), we shall point  out, inasmuch as
it is to be found in Herodotus. But after imparting a different shape to
this (account), he explains it to his pupils as if it were something novel,
being under the impression that the entire arrangement of his doctrine
(springs) out of it.

CHAP. XX.--THE COSMOGONY OF JUSTINUS AN ALLEGORICAL EXPLANATION OF
HERODOTUS' LEGEND OF HERCULES.

   Herodotus,(6) then, asserts that Hercules, when driving the oxen of
Geryon from Erytheia,(7) came into Scythia, and that, being wearied with
travel-ling, he retired into some desert spot and slept for a short time.
But while he slumbered his horse disappeared, seated on which he had
performed his lengthened journey. On being aroused from repose, he,
however, instituted a diligent search through the desert, endeavouring to
discover his horse. And though he is unsuccessful in his search after the
horse, he yet finds in the desert a certain damsel, half of whose form was
that of woman, and proceeded to question her if she had seen the horse
anywhere. The girl, however, replies that she had seen (the animal), but
that she would not show him unless Hercules previously would come along
with her for the purpose of sexual intercourse. Now Herodotus informs us
that her upper parts as far as the groin were those of a virgin, but that
everything below the body after the groin presented some horrible
appearance of a snake. In anxiety, however, for the discovery of his horse,
Hercules complies with the monster's request; for he knew her (carnally),
and made her pregnant. And he foretold, after coition, that she had by him
in her womb three children at the same time, who were destined to become
illustrious. And he ordered that she, on bringing forth, should impose on
the children as soon as born the following names: Agathyrsus, Gelonus, and
Scytha. And as the reward of this (favour) receiving his horse from the
beast-like damsel, he went on his way, taking with him the cattle also. But
after these (details), Herodotus has a protracted account; adieu, however,
to it for the present.(1) But what the opinions are of Justinus, who
transfers this legend into (his account of) the generation of the universe,
we shall explain.

CHAP. XXI.--JUSTINUS' TRIAD OF PRINCIPLES; HIS ANGELOGRAPHY FOUNDED ON THIS
TRIAD; HIS  EXPLANATION OF THE BIRTH, LIFE, AND DEATH  OF OUR LORD.

   This (heresiarch) makes the following statement. There are three
unbegotten principles of the universe, two male (and) one female. Of the
male (principles), however, a certain one, is denominated good, and it
alone is called after this manner, and possesses a power of prescience
concerning the universe. But the other is father(2) of all begotten things,
devoid of prescience,(3) and invisible. And the female (principle) is
devoid of prescience, passionate, two-minded,(4) two-bodied, in every
respect answering (the description of) the girl in the legend of Herodotus,
as far as the groin a virgin, and (in) the parts below (resembling) a
snake, as Justinus says. But this girl is styled Edem and Israel. And these
principles of the universe are, he says, roots and fountains from which
existing things have been produced, but that there was not anything else.
The Father, then, who is devoid of prescience, beholding that half-woman
Edem, passed into a concupiscent desire for her. But this Father, he says,
is called Elohim. Not less did Edem also long for Elohim, and the mutual
passion brought them together into the one nuptial couch of love.(5) And
from such an intercourse the Father generates out of Edem unto himself
twelve angels. And the names of the angels begotten by the Father are
these: Michael, Amen,(6) Baruch, Gabriel, Esaddaeus. ... And of the
maternal angels which Edem brought forth, the names in like manner have
been subjoined, and they are as follows: Babel,(7) Achamoth, Naas, Bel,
Belias, Satan, Sael, Adonaeus, Leviathan,(8) Pharao, Carcamenos, (and)
Lathen.

   Of these twenty-four angels the paternal ones are associated with the
Father, and do all things according to His will; and the maternal (angels
are associated with) Edem the Mother. And the multitude of all these angels
together is Paradise, he says, concerning which Moses speaks: "God planted
a garden in Eden towards the east,"(9) that is, towards the face of Edem,
that Edem might behold the garden--that is, the angels--continually.
Allegorically the angels are styled trees of this garden, and the tree of
life is the third of the paternal angels--Baruch. And the tree of the
knowledge of good and evil is the third of the maternal angels--Naas. For
so,(10) says (Justinus), one ought to interpret the words of Moses,
observing, "Moses said these things disguisedly, from the fact that all do
not attain the truth." And, he says, Paradise being formed from the
conjugal joy of Elohim and Edem, the angels of Elohim receiving from the
most beauteous earth, that is, not from tile portion of Edem resembling a
monster, but from the parts above the groin of human shape, and gentle--in
aspect,--make man out of the earth. But out of the parts resembling a
monster are produced wild beasts, and the rest of the animal creation. They
made man, therefore, as a symbol of the unity and love (subsisting) between
them; and they depute their own powers unto him, Edem the soul, but Elohim
the spirit. And the man Adam is produced as some actual seal and memento of
love, and as an everlasting emblem of the marriage of Edem and Elohim. And
in like manner also Eve was produced, he says, as Moses has described, an
image and emblem (as well as) a seal, to be preserved for ever, of Edem.
And in like manner also a soul was deposited in Eve,--an image--from Edem,
but a spirit from Elohim. And there were given to them commandments, "Be
fruitful, and multiply, and replenish the earth,"(11) that is, Edem; for so
he wishes that it had been written. For the entire of the power belonging
unto herself, Edem conferred upon Elohim as a sort of nuptial dowry.
Whence, he says, from imitation of that primary marriage up to this day,
women bring a dowry to their husbands, complying with a certain divine and
paternal law that came into existence on the part of Edem towards Elohim.

   And when all things were created as has been described by Moses--both
heaven and earth, and the things therein(1)--the twelve angels of the
Mother were divided into four principles, and each fourth part of them is
called a river--Phison, and Gehon, and Tigris, and Euphrates, as, he says,
Moses states. These twelve angels, being mutually connected, go about into
four parts, and manage the world, holding from Edem a sort of viceregal(2)
authority over the world. But they do not always continue in the same
places, but move around as if in a circular dance, changing place after
place, and at set times and intervals retiring to the localities subject to
themselves. And when Phison holds sway over places, famine, distress, and
affliction prevail in that part of the earth, for the battalion of these
angels is niggardly. In like manner also there belong to each part of the
four, according to the power and nature of each, evil times and hosts of
diseases. And continually, according to the dominion(3) of each fourth
part, this stream of evil, just (like a current) of rivers, careers,
according to the will of Edem, uninterruptedly around the world. And from
some cause of this description has arisen the necessity of evil.

   When Elohim had prepared and created the world as a result from joint
pleasure, He wished to ascend up to the elevated parts of heaven, and to
see that not anything of what pertained to the creation laboured under
deficiency. And He took His Own angels with Him, for His nature was to
mount aloft, leaving Edem below:(4) for inasmuch as she was earth, she was
not disposed to follow upward her spouse. Elohim, then, coming to the
highest part of heaven above, and beholding a light superior to that which
He Himself had created, exclaimed, "Open me the gates, that entering in I
may acknowledge the Lord; for I considered Myself to be Lord."(5) A voice
was returned to Him from the light, saying, "This is the gate of the Lord:
through this the righteous enter in."(6) And immediately the gate was
opened, and the Father, without the angels, entered, (advancing) towards
the Good One, and beheld "what eye hath not seen, and ear hath not heard,
and what hath not entered into the heart of man to (conceive)."(7) Then the
Good One says to him, "Sit thou on my right hand."(8) And the Father says
to the Good One, "Permit me, Lord, to overturn the world which I have made,
for my spirit is bound to men.(9) And I wish to receive it back (from
them." Then the Good One replies to him, "No evil canst thou do while thou
art with me, for both thou and Edem made the world as a result of conjugal
joy. Permit Edem, then, to hold possession of the world as long as she
wishes; but do you remain with me." Then Edem, knowing that she had been
deserted by Elohim, was seized with grief, and placed beside herself her
own angels. And she adorned herself after a comely fashion, if by any means
Elohim, passing into concupiscent desire, might descend (from heaven) to
her. When, however, Elohim, overpowered by the Good One, no longer
descended to Edem, Edem commanded Babel, which is Venus, to cause
adulteries and dissolutions of marriages among men. (And she adopted this
expedient) in order that, as she had been divorced from Elohim, so also the
spirit of Elohim, which is in men, being wrong with sorrow, might be
punished by such separations, and might undergo precisely the sufferings
which (were being endured by) the deserted Edem. And Edem gives great power
to her third angel, Naas, that by every species of punishment she might
chasten the spirit of Elohim which is in men, in order that Elohim, through
the spirit, might be punished for having deserted his spouse, in violation
of the agreements entered into between them. Elohim the father, seeing
these things, sends forth Baruch, the third angel among his own, to succour
the spirit that is in all men.(10) Baruch then coming, stood in the midst
of the angels of Edem, that is, in the midst of paradise--for paradise is
the angels, in the midst of whom he stood,--and issued to the man the
following injunction: "Of every tree that is in paradise thou mayest freely
eat, but thou mayest not eat of the tree of the knowledge of good and
evil,"(11) which is Naas. Now the meaning is, that he should obey the rest
of the eleven angels of Edem, for the eleven possess passions, but are not
guilty of transgression. Naas, however, has committed sin, for he went in
unto Eve, deceiving her, and debauched her; and (such an act as) this is a
violation of law. He, however, likewise went in unto Adam, and had
unnatural intercourse with him; and this is itself also a piece of
turpitude, whence have arisen adultery and sodomy.

   Henceforward vice and virtue were prevalent among men, arising from a
single source--that of the Father. For the Father having ascended to the
Good One, points out from time to time the way to those desirous of
ascending (to him likewise). After having, however, departed from Edem, he
caused an originating principle of evil for the spirit of the Father that
is in men.(1) Baruch therefore was despatched to Moses, and through him
spoke to the children of Israel, that they might be converted unto the Good
One. But the third angel (Naas), by the soul which came from Edem upon
Moses, as also upon all men, obscured the precepts of Baruch, and caused
his own peculiar injunctions to be hearkened unto. For this reason the soul
is arrayed against the spirit, and the spirit against the soul.(2) For the
soul is Edem, but the spirit Elohim, and each of these exists in all men,
both females and males. Again, after these (occurrences), Baruch was sent
to the Prophets, that through the Prophets the spirit that dwelleth in
men(3) might hear (words of warning), and might avoid Edem and the wicked
fiction, just as the Father had fled from Elohim. In like manner also--by
the prophets(4)--Naas, by a similar device, through the soul(5) that dwells
in man, along with the spirit of the Father, enticed away the prophets, and
all (of them) were allured after him, and did not follow the words of
Baruch, which Elohim enjoined.

   Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent
him to quell the twelve angels of Edem, and release the Father from the
twelve angels, those wicked ones of the creation. These are the twelve
conflicts of Hercules which Hercules underwent, in order, from first to
last, viz., Lion, and Hydra, and Boar, and the others successively. For
they say that these are the names (of them) among the Gentiles, and they
have been derived with altered denominations from the energy of the
maternal angels. When he seemed to have vanquished his antagonists,
Omphale--now she is Babel or Venus--clings to him and entices away
Hercules, and divests him of his power, viz., the commands of Baruch which
Elohim issued. And in place (of this power, Babel) envelopes him in her own
peculiar robe, that is, in the power of Edem, who is the power below; and
in this way the prophecy of Hercules remained unfulfilled, and his works.

   Finally, however, in the days of Herod the king, Baruch is despatched,
being sent down once more by Elohim; and coming to Nazareth, he found
Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And
he announces to him all things from the beginning, whatsoever had been done
by Edem and Elohim, and whatsoever would be likely to take place hereafter,
and spoke the following words: "All the prophets anterior to you have been
enticed. Put forth an effort, therefore, Jesus, Son of man,  not to be
allured, but preach this word unto men, and carry back tidings to them of
things pertaining to the Father, and things pertaining to the Good One, and
ascend to the Good One, and sit there with Elohim, Father of us all." And
Jesus was obedient unto the angel, saying that, "I shall do all things,
Lord," and proceeded to preach. Naas therefore wished to entice this one
also. (Jesus, however, was not disposed to listen to his overtures(6)), for
he remained faithful to Baruch. Therefore Naas, being inflamed with anger
because he was not able to seduce him, caused him to be crucified. He,
however, leaving the body of Edem on the (accursed) tree, ascended to the
Good One; saying, however, to Edem, "Woman, thou retainest thy son,"(7)
that is, the natural and the earthly man. But (Jesus) himself commending
his spirit into the hands of the Father, ascended to the Good One. Now  the
Good One is Priapus, (and) he it is who antecedently caused the production
of everything that exists. On this account he is styled Priapus, because he
previously fashioned all  things (according to his own design). For this
reason, he says, in every temple is placed his statue, which is revered by
every creature; and (there are images of him) in the highways, carrying
over his head ripened fruits, that is, the produce of the creation, of
which he is the cause, having in the first instance formed, (according to
His own design), the creation, when as yet it had no existence. When,
therefore, he says, you hear men asserting that the swan went in unto Leda,
and begat a child from her, (learn that) the swan is Elohim, and Leda Edem.
And when people allege that an eagle went in unto Ganymede, (know that) the
eagle is Naas, and Ganymede Adam. And when they assert that gold (in a
shower) went in unto Danae and begat a child from her, (recollect that) the
gold is Elohim, and Danae is Edem. And similarly, in the same manner
adducing all accounts of this description, which correspond with (the
nature of) legends, they pursue the work of instruction. When, therefore,
the prophet says, "Hearken, O heaven, and give ear, O earth; the Lord hath
spoken," he means by heaven, (Justinus) says, the spirit which is in man
from Elohim; and by earth, the soul which is in man along with the spirit;
and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is
called the spouse of Elohim. "Israel," he says, "did not know me (Elohim);
for had he known me, that I am with the Good One, he would not have
punished through paternal ignorance the spirit which is in men."

CHAP. XXII.--OATH USED BY THE JUSTINIAN HERETICS; THE BOOK OF BARUCH; THE
REPERTORY OF THEIR SYSTEM.

   Hence(1) also, in the first book inscribed "Baruch," has been written
the oath which they compel those to swear who are about to hear these
mysteries, and be initiated with the Good One.(2) And this oath, (Justinus)
says, our Father Elohim sware when He was beside the  Good One, and having
sworn He did not repent (of the oath), respecting which, he says, it has
been written, "The Lord sware, and will not repent."(3) Now the oath is
couched in these(4) terms: "I swear by that Good One who is above all, to
guard these mysteries, and to divulge them to no one, and not to relapse
from the Good One to the creature." And when he has sworn this oath, he
goes on to the Good One, and beholds "whatever things eye hath not seen,
and ear hath not heard, and which have not entered into the heart of
man;"(5) and he drinks from life-giving water, which is to them, as they
suppose, a bath,(6) a fountain of life-giving, bubbling water.(7) For there
has been a separation made between water and water; and there is water,
that below the firmament of the wicked creation, in which earthly and
animal men are washed; and there is life-giving water, (that) above the
firmament,(8) of the Good One, in which spiritual (and) living men are
washed; and in this Elohim washed Himself. and having washed did not
repent. And when, he says, the prophet affirms, "Take unto yourself a wife
of whoredom, since the earth has abandoned itself to fornication,
(departing) from (following) after the Lord;"(9) that is, Edem (departs)
from Elohim. (Now) in these words, he says, the prophet clearly declares
the entire mystery, and is not hearkened unto by reason of the wicked
machinations of Naas. According to that same manner, they deliver other
prophetical passages in a similar spirit of interpretation throughout
numerous books. The volume, however, inscribed "Baruch," is pre-eminently
to them the one in which the reader(10) will ascertain the entire
explanation of their legendary system (to be contained). Beloved, though I
have encountered many heresies, yet with no wicked (heresiarch) worse than
this (Justinus) has it been my lot to meet. But, in truth, (the followers
of Justinus) ought to imitate(11) the example of his Hercules, and to
cleanse, as the saying is, the cattle-shed of Augias, or rather I should
say, a ditch,(12) into which, as soon as the adherents of this (heresiarch)
have fallen, they can never be cleansed; nay, they will not be able even to
raise their heads.

CHAP. XXIII.--SUBSEQUENT HERESIES DEDUCIBLE FROM THE SYSTEM OF JUSTINUS.

   Since, then, we have explained the attempts (at a system) of the
pseudo-gnostic Justinus, it appears likewise expedient in the following
books to elucidate the opinions put forward in heresies following (in the
way of consequence upon the doctrines of Justinus), and to leave not a
single one of these (speculators) unrefuted. Our refutation will be
accomplished by adducing the  assertions made by them; such (at least of
their  statements) as are sufficient for making a public example (of these
heretics). (And we shall  attain our purpose), even though there should
only be condemned(13) the secret and ineffable (mysteries) practised
amongst them, into which,  silly mortals that they are, scarcely (even)
with considerable labour are they initiated. Let us then see what also
Simon affirms.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 5, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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