Hippolytus - Refutation of All Heresies - Book IX
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Translated by the Rev. J. H. Macmahon, M.a.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Contents.
The following are the contents of the ninth book of the Refutation of all
Heresies:
What the blasphemous folly is of Noetus, and that he devoted himself to the
tenets of Heraclitus the Obscure, not to those of Christ.
And how Callistus, intermingling the heresy of Cleomenes, the disciple of
Noetus, with that of Theodotus, constructed another more novel heresy, and
what sort the life of this (heretic) was.
What was the recent [936] arrival (at Rome) of the strange spirit Elchasai,
and that there served as a concealment of his peculiar errors his apparent
adhesion to the law, when in point of fact he devotes himself to the tenets
of the Gnostics, or even of the astrologists, and to the arts of sorcery.
What the customs of the Jews are, and how many diversities of opinion there
are (amongst them).
Chapter I. An Account of Contemporaneous Heresy. [937]
A lengthened conflict, then, having been maintained concerning all heresies
by us who, at all events, have not left any unrefuted, the greatest struggle
now remains behind, viz., to furnish an account and refutation of those
heresies that have sprung up in our own day, by which certain ignorant and
presumptuous men have attempted to scatter abroad the Church, and have
introduced the greatest confusion [938] among all the faithful throughout
the entire world. For it seems expedient that we, making an onslaught upon
the opinion which constitutes the prime source of (contemporaneous) evils,
should prove what are the originating principles [939] of this (opinion), in
order that its offshoots, becoming a matter of general notoriety, may be
made the object of universal scorn.
Chapter II. Source of the Heresy of Noetus; Cleomenes His Disciple; Its
Appearance at Rome During the Episcopates of Zephyrinus and Callistus;
Noetianism Opposed at Rome by Hippolytus.
There has appeared one, Noetus [940] by name, and by birth a native of
Smyrna. This person introduced a heresy from the tenets of Heraclitus. [941]
Now a certain man called Epigonus becomes his minister and pupil, and this
person during his sojourn at Rome disseminated his godless opinion. But
Cleomenes, who had become his disciple, an alien both in way of life and
habits from the Church, was wont to corroborate the (Noetian) doctrine. At
that time, Zephyrinus imagines that he administers the affairs of the Church
[942] an uninformed and shamefully corrupt man. And he, being persuaded by
proffered gain, was accustomed to connive at those who were present for the
purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being
in process of time enticed away, hurried headlong [943] into the same
opinions; and he had Callistus as his adviser, and a fellow-champion of
these wicked tenets. [944] But the life of this (Callistus), and the heresy
invented by him, I shall after a little explain. The school of these
heretics during the succession of such bishops, continued to acquire
strength and augmentation, from the fact that Zephyrinus and Callistus
helped them to prevail. [945] Never at any time, however, have we been
guilty of collusion with them; but we have frequently offered them
opposition, [946] and have refuted them, and have forced them reluctantly
to acknowledge the truth. And they, abashed and constrained by the truth,
have confessed their errors for a short period, but after a little, wallow
once again in the same mire. [947]
Chapter III. Noetianism an Offshoot from the Heraclitic Philosophy.
But since we have exhibited the succession of their genealogy, it seems
expedient next that we should also explain the depraved teaching involved in
their doctrines. For this purpose we shall first adduce the opinions
advanced by Heraclitus "the Obscure," [948] and we shall next make
manifest what are the portions of these opinions that are of Heraclitean
origin. Such parts of their system its present champions are not aware
belong to the "Obscure" philosopher, but they imagine [949] them to belong
to Christ. But if they might happen to fall in with the following
observations, perhaps they thus might be put out of countenance, and induced
to desist from this godless blasphemy of theirs. Now, even though the
opinion of Heraclitus has been expounded by us previously in the
Philosophumena, it nevertheless seems expedient now also to set down side by
side in contrast the two systems, in order that by this closer refutation
they may be evidently instructed. I mean the followers of this (heretic),
who imagine [950] themselves to be disciples of Christ, when in reality
they are not so, but of "the Obscure."
Chapter IV. An Account of the System of Heraclitus.
Heraclitus then says that the universe is one, [951] divisible and
indivisible; generated and ungenerated; mortal and immortal; reason,
eternity; Father, Son, and justice, God. [952] "For those who hearken not
to me, but the doctrine, it is wise that they acknowledge all things to be
one," says Heraclitus; and because all do not know or confess this, he
utters a reproof somewhat in the following terms: "People do not understand
how what is diverse (nevertheless) coincides with itself, just like the
inverse harmony of a bow and lyre." [953] But that Reason always exists,
inasmuch as it constitutes the universe, and as it pervades all things, he
affirms in this manner. "But in regard of this Reason, which always exists,
men are continually devoid of understanding, [954] both before they have
heard of it and in first gearing of it. For though all things take place
according to this Reason, they seem like persons devoid of any experience
regarding it. Still they attempt both words and works of such a description
as I am giving an account of, by making a division according to nature, and
declaring how things are." And that a Son is the universe and throughout
endless ages an eternal king of all things, he thus asserts: "A sporting
child, playing at his dice, is eternity; the kingdom is that of a child."
[955] And that the Father of all things that have been generated is an
unbegotten creature who is creator, let us hear Heraclitus affirming in
these words: "Contrariety is a progenitor of all things, and king of all;
and it exhibited some as gods, but others as men, and made some slaves,
whereas others free." And (he likewise affirms) that there is" a harmony, as
in a bow and lyre." That obscure harmony (is better), [956] though unknown
and invisible to men, he asserts in these words: "An obscure harmony is
preferable to an obvious one." He commends and admires before what is known,
that which is unknown and invisible in regard of its power. And that harmony
visible to men, and not incapable of being discovered, is better, he asserts
in these words: "Whatever things are objects of vision, hearing, and
intelligence, these I pre-eminently honour," he says; that is, he prefers
things visible to those that are invisible. From such expressions of his it
is easy to understand the spirit of his philosophy. "Men," he says, "are
deceived in reference to the knowledge of manifest things similarly with
Homer, who was wiser than all the Greeks. For even children [957] killing
vermin deceived him, when they said, What we have seen and seized, these we
leave behind; whereas what we neither have seen nor seized, these we carry
away. "
Chapter V. Heraclitus Estimate of Hesiod; Paradoxes of Heraclitus; His
Eschatology; The Heresy of Noetus of Heraclitean Origin; Noetus View of the
Birth and Passion of Our Lord.
In this manner Heraclitus assigns to the visible an equality of position and
honour with the invisible, as if what was visible and what was invisible
were confessedly some one thing. For he says, "An obscure harmony is
preferable to an obvious one; "and, "Whatsoever things are objects of
vision, hearing, and intelligence," that is, of the (corporeal)
organs, "these," he says, "I pre-eminently honour," not (on this occasion,
though previously), having pre-eminently honoured invisible things.
Therefore neither darkness, nor light, nor evil, nor good, Heraclitus
affirms, is different, but one and the same thing. At all events, he
censures Hesiod [958] because he knew not day and night. For day, he says,
and night are one, expressing himself somehow thus: "The teacher, however,
of a vast amount of information is Hesiod, and people suppose this poet to
be possessed of an exceedingly large store of knowledge, and yet he did not
know (the nature of) day and night, for they are one." As regards both what
is good and what is bad, (they are, according to Heraclitus, likewise) one.
"Physicians, undoubtedly," says Heraclitus, "when they make incisions and
cauterize, though in every respect they wickedly torture the sick, complain
that they do not receive fitting remuneration from their patients,
notwithstanding that they perform these salutary operations upon
diseases." And both straight and twisted are, he says, the same. "The way is
straight and curved of the carders of wool; " [959] and the circular
movement of an instrument in the fuller's shop called "a screw" is straight
and curved, for it revolves up and circularly at the same time. "One and the
same," he says, "are, therefore, straight and curved." And upward and
downward, [960] he says, are one and the same. "The way up and the way
down are the same." And he says that what is filthy and what is pure are one
and the same, and what is drinkable and unfit for drink are one and the
same. "Sea," he says, "is water very pure and very foul, drinkable to fishes
no doubt, and salutary for them, but not fit to be used as drink by men, and
(for them) pernicious." And, confessedly, he asserts that what is immortal
is mortal, [961] and that what is mortal is immortal, in the following
expressions: "Immortals are mortal, and mortals are immortal, that is, when
the one derive life from death, and the other death from life." And he
affirms also that there is a resurrection of this palpable flesh in which we
have been born; and he knows God to be the cause of this resurrection,
expressing himself in this manner: "Those that are here [962] will God
enable to arise and become guardians of quick and dead." And he likewise
affirms that a judgment of the world and all things in it takes place by
fire, expressing himself thus: "Now, thunder pilots all things," that is,
directs them, meaning by the thunder everlasting fire. But he also asserts
that this fire is endued with intelligence, and a cause of the management of
the Universe, and he denominates it craving and satiety. Now craving is,
according to him, the arrangement of the world, whereas satiety its
destruction. "For," says he, "the fire, coming upon the earth, will judge
and seize all things."
But in this Chapter Heraclitus simultaneously explains the entire
peculiarity of his mode of thinking, but at the same time the
(characteristic quality) of the heresy of Noetus. And I have briefly
demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For
this philosopher asserts that the primal world is itself the Demiurge and
creator of itself in the following passage: "God is day, night; winter,
summer; war, peace; surfeit, famine." All things are contraries this appears
his meaning "but an alteration takes place, just as [963] if incense were
mixed with other sorts of incense, but denominated [964] according to the
pleasurable sensation produced by each sort. Now it is evident to all that
the silly successors of Noetus, and the champions of his heresy, even though
they have not been hearers of the discourses of Heraclitus, nevertheless, at
any rate when they adopt the opinions of Noetus, undisguisedly acknowledge
these (Heraclitean) tenets. For they advance statements after this
manner that one and the same God is the Creator and Father of all things;
and that when it pleased Him, He nevertheless appeared, (though invisible,)
to just men of old. For when He is not seen He is invisible; and He is
incomprehensible when He does not wish to be comprehended, but
comprehensible when he is comprehended. Wherefore it is that, according to
the same account, He is invincible and vincible, unbegotten and begotten,
immortal and mortal. How shall not persons holding this description of
opinions be proved to be disciples of Heraclitus? Did not (Heraclitus) the
Obscure anticipate Noetus in framing a system of philosophy, according to
identical modes of expression?
Now, that Noetus affirms that the Son and Father are the same, no one is
ignorant. But he makes his statement thus: "When indeed, then, the Father
had not been born, He yet was justly styled Father; and when it pleased Him
to undergo generation, having been begotten, He Himself became His own Son,
not another s." For in this manner he thinks to establish the sovereignty of
God, alleging that Father and Son, so called, are one and the same
(substance), not one individual produced from a different one, but Himself
from Himself; and that He is styled by name Father and Son, according to
vicissitude of times. [965] But that He is one who has appeared (amongst
us), both having submitted to generation from a virgin, and as a man having
held converse among men. And, on account of the birth that had taken place,
He confessed Himself to those beholding Him a Son, no doubt; yet He made no
secret to those who could comprehend Him of His being a Father. That this
person suffered by being fastened to the tree, and that He commended His
spirit unto Himself, having died to appearance, and not being (in reality)
dead. And He raised Himself up the third day, after having been interred in
a sepulchre, and wounded with a spear, and perforated with nails.Cleomenes
asserts, in common with his hand of followers, that this person is God and
Father of the universe, and thus introduces among many an obscurity (of
thought) such as we find in the philosophy of Heraclitus.
Chapter VI. Conduct of Callistus and Zephyrinus in the Matter of Noetianism;
Avowed Opinion of Zephyrinus Concerning Jesus Christ; Disapproval of
Hippolytus; As a Contemporaneous Event, Hippolytus Competent to Explain It.
Callistus attempted to confirm this heresy, a man cunning in wickedness, and
subtle where deceit was concerned, (and) who was impelled by restless
ambition to mount the episcopal throne. [966] Now this man moulded to his
purpose Zephyrinus, an ignorant and illiterate individual, and one unskilled
in ecclesiastical definitions. [967] And inasmuch as Zephyrinus was
accessible to bribes, and covetous, Callistus, by luring him through
presents, and by illicit demands, was enabled to seduce him into whatever
course of action he pleased. And so it was that Callistus succeeded in
inducing Zephyrinus to create continually disturbances among the brethren,
while he himself took care subsequently, by knavish words, to attach both
factions in good-will to himself. And, at one time, to those who entertained
true opinions, he would in private [968] allege that they held similar
doctrines (with himself), and thus make them his dupes; while at another
time he would act similarly towards those (who embraced) the tenets of
Sabellius. But Callistus perverted Sabellius himself, and this, too, though
he had the ability of rectifying this heretic's error. For (at any time)
during our admonition Sabellius did not evince obduracy; but as long as he
continued alone with Callistus, he was wrought upon to relapse into the
system of Cleomenes by this very Callistus, who alleges that he entertains
similar opinions to Cleomenes. Sabellius, however, did not then perceive the
knavery of Callistus; but he afterwards came to be aware of it, as I shall
narrate presently.
Now Callistus brought forward Zephyrinus himself, and induced him publicly
to avow the following sentiments: "I know that there is one God, Jesus
Christ; nor except Him do I know any other that is begotten and amenable to
suffering." And on another occasion, when he would make the following
statement: "The Father did not die, but the Son." Zephyrinus would in this
way continue to keep up ceaseless disturbance among the people. And we,
[969] becoming aware of his sentiments, did not give place to him, but
reproved and withstood him for the truth's sake. And he hurried headlong
into folly, from the fact that all consented to his hypocrisy we, [970]
however, did not do so and called us worshippers of two gods, disgorging,
independent of compulsion, [971] the venom lurking within him. It would
seem to us desirable to explain the life of this heretic, inasmuch as he was
born about the same time with ourselves, in order that, by the exposure of
the habits of a person of this description, the heresy attempted to be
established by him may be easily known, and may perchance be regarded as
silly, by those endued with intelligence. This Callistus became a "martyr"
at the period when Fuscianus was prefect of Rome, and the mode of his
"martyrdom" was as follows. [972]
Chapter VII. The Personal History of Callistus; His Occupation as a Banker;
Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to
the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished
to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus
Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of
Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused
by Sabellius; Hippolytus Account of the Opinions of Callistus; The
Callistian School at Rome, and Its Practices; This Sect in Existence in
Hippolytus Time.
Callistus happened to be a domestic of one Carpophorus, a man of the faith
belonging to the household of Caesar. To this Callistus, as being of the
faith, Carpophorus committed no inconsiderable amount of money, and directed
him to bring in profitable returns from the banking business. And he,
receiving the money, tried (the experiment of) a bank in what is called the
Piscina Publica. [973] And in process of time were entrusted to him not a
few deposits by widows and brethren, under the ostensive cause of lodging
their money with Carpophorus. Callistus, however, made away with all (the
moneys committed to him), and became involved in pecuniary difficulties. And
after having practised such conduct as this, there was not wanting one to
tell Carpophorus, and the latter stated that he would require an account
from him. Callistus, perceiving these things, and suspecting danger from his
master, escaped away by stealth, directing his flight towards the sea. And
finding a vessel in Portus ready for a voyage, he went on board, intending
to sail wherever she happened to be bound for. But not even in this way
could he avoid detection, for there was not wanting one who conveyed to
Carpophorus intelligence of what had taken place. But Carpophorus, in
accordance with the information he had received, at once repaired to the
harbour (Portus), and made an effort to hurry into the vessel after
Callistus. The boat, however, was anchored in the middle of the harbour; and
as the ferryman was slow in his movements, Callistus, who was in the ship,
had time to descry his master at a distance. And knowing that himself would
be inevitably captured, he became reckless of life; and, considering his
affairs to be in a desperate condition, he proceeded to cast himself into
the sea. But the sailors leaped into boats and drew him out, unwilling to
come, while those on shore were raising a loud cry. And thus Callistus was
handed over to his master, and brought to Rome, and his master lodged him in
the Pistrinum. [974]
But as time wore on, as happens to take place in such cases, brethren
repaired to Carpophorus, and entreated him that he would release the
fugitive serf from punishment, on the plea of their alleging that Callistus
acknowledged himself to have money lying to his credit with certain persons.
But Carpophorus, as a devout man, said he was indifferent regarding his own
property, but that he felt a concern for the deposits; for many shed tears
as they remarked to him, that they had committed what they had entrusted to
Callistus, under the ostensive cause of lodging the money with himself.
[975] And Carpophorus yielded to their persuasions, and gave directions for
the liberation of Callistus. The latter, however, having nothing to pay, and
not being able again to abscond, from the fact of his being watched, planned
an artifice by which he hoped to meet death. Now, pretending that he was
repairing as it were to his creditors, he hurried on their Sabbath-day to
the synagogue of the Jews, who were congregated, and took his stand, and
created a disturbance among them. They, however, being disturbed by him,
offered him insult, and inflicted blows upon him, and dragged him before
Fuscianus, who was prefect of the city. And (on being asked the cause of
such treatment), they replied in the following terms: "Romans have conceded
to us [976] the privilege of publicly reading those laws of ours that have
been handed down from our fathers. This person, however, by coming into (our
place of worship), prevented (us so doing), by creating a disturbance among
us, alleging that he is a Christian." And Fuscianus happens at the time to
be on the judgment-seat; and on intimating his indignation against
Callistus, on account of the statements made by the Jews, there was not
wanting one to go and acquaint Carpophorus concerning these transactions.
And he, hastening to the judgment-seat of the prefect, exclaimed, "I implore
of you, my lord Fuscianus, believe not thou this fellow; for he is not a
Christian, but seeks occasion of death, having made away with a quantity of
my money, as I shall prove." The Jews, however, supposing that this was a
stratagem, as if Carpophorus were seeking under this pretext to liberate
Callistus, with the greater enmity clamoured against him in presence of the
prefect. Fuscianus, however, was swayed by these Jews, and having scourged
Callistus, he gave him to be sent to a mine in Sardinia. [977]
But after a time, there being in that place other martyrs, Marcia, a
concubine of Commodus, who was a God-loving female, and desirous of
performing some good work, invited into her presence [978] the blessed
Victor, who was at that time a bishop of the Church, [979] and inquired of
him what martyrs were in Sardinia. And he delivered to her the names of all,
but did not give the name of Callistus, knowing the acts he had ventured
upon. Marcia, [980] obtaining her request from Commodus, hands the letter
of emancipation to Hyacinthus, a certain eunuch, [981] rather advanced in
life. And he, on receiving it, sailed away into Sardinia, and having
delivered the letter to the person who at that time was governor of the
territory, he succeeded in having the martyrs released, with the exception
of Callistus. But Callistus himself, dropping on his knees, and weeping,
entreated that he likewise might obtain a release. Hyacinthus, therefore,
overcome by the captive's importunity, requests the governor to grant a
release, alleging that permission had been given to himself from Marcia
[982] (to liberate Callistus), and that he would make arrangements that
there should be no risk in this to him. Now (the governor) was persuaded,
and liberated Callistus also. And when the latter arrived at Rome, Victor
was very much grieved at what had taken place; but since he was a
compassionate man, he took no action in the matter. Guarding, however,
against the reproach (uttered) by many, for the attempts made by this
Callistus were not distant occurrences, and because Carpophorus also still
continued adverse, Victor sends Callistus to take up his abode in Antium,
having settled on him a certain monthly allowance for food. And after
Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the
management of his clergy, paid him respect to his own damage; and
transferring this person from Antium, appointed him over the cemetery.
[983]
And Callistus, who was in the habit of always associating with Zephyrinus,
and, as I have previously stated, of paying him hypocritical service,
disclosed, by force of contrast, Zephyrinus to be a person able neither to
form a judgment of things said, nor discerning the design of Callistus, who
was accustomed to converse with Zephyrinus on topics which yielded
satisfaction to the latter. Thus, after the death of Zephyrinus, supposing
that he had obtained (the position) after which he so eagerly pursued, he
excommunicated Sabellius, as not entertaining orthodox opinions. He acted
thus from apprehension of me, and imagining that he could in this manner
obliterate the charge against him among the churches, as if he did not
entertain strange opinions. [984] He was then an impostor and knave, and
in process of time hurried away many with him. And having even venom
imbedded in his heart, and forming no correct opinion on any subject,
[985] and yet withal being ashamed to speak the truth, this Callistus, not
only on account of his publicly saying in the way of reproach to us, "Ye are
Ditheists," but also on account of his being frequently accused by
Sabellius, as one that had transgressed his first faith, devised some such
heresy as the following. Callistus alleges that the Logos Himself is Son,
and that Himself is Father; and that though denominated by a different
title, yet that in reality He is one indivisible spirit. And he maintains
that the Father is not one person and the Son another, but that they are one
and the same; and that all things are full of the Divine Spirit, both those
above and those below. And he affirms that the Spirit, which became
incarnate in the virgin, is not different from the Father, but one and the
same. And he adds, that this is what has been declared by the Saviour:
"Believest thou not that I am in the Father, and the Father in me? " [986]
For that which is seen, which is man, he considers to be the Son; whereas
the Spirit, which was contained in the Son, to be the Father. "For," says
(Callistus), "I will not profess belief in two Gods, Father and Son, but in
one. For the Father, who subsisted in the Son Himself, after He had taken
unto Himself our flesh, raised it to the nature of Deity, by bringing it
into union with Himself, and made it one; so that Father and Son must be
styled one God, and that this Person being one, cannot be two." And in this
way Callistus contends that the Father suffered along with the Son; for he
does not wish to assert that the Father suffered, and is one Person, being
careful to avoid blasphemy against the Father. (How careful he is!)
senseless and knavish fellow, who improvises blasphemies in every direction,
only that he may not seem to speak in violation of the truth, and is not
abashed at being at one time betrayed into the tenet of Sabellius, whereas
at another into the doctrine of Theodotus.
The impostor Callistus, having ventured on such opinions, established a
school of theology in antagonism to the Church, adopting the foregoing
system of instruction. And he first invented the device of conniving with
men in regard of their indulgence in sensual pleasures, saying that all had
their sins forgiven by himself. [987] For he who is in the habit of
attending the congregation of any one else, and is called a Christian,
should he commit any transgression; the sin, they say, is not reckoned unto
him, provided only he hurries off and attaches himself to the school of
Callistus. And many persons were gratified with his regulation, as being
stricken in conscience, and at the same time having been rejected by
numerous sects; while also some of them, in accordance with our condemnatory
sentence, had been by us forcibly ejected from the Church. [988] Now such
disciples as these passed over to these followers of Callistus, and served
to crowd his school. This one propounded the opinion, that, if a bishop was
guilty of any sin, if even a sin unto death, [989] he ought not to be
deposed. About the time of this man, bishops, priests, and deacons, who had
been twice married, and thrice married, began to be allowed to retain their
place among the clergy. If also, however, any one who is in holy orders
should become married, Callistus permitted such a one to continue in holy
orders as if he had not sinned. [990] And in justification, he alleges
that what has been spoken by the Apostle has been declared in reference to
this person: "Who art thou that judgest another man's servant? " [991] But
he asserted that likewise the parable of the tares is uttered in reference
to this one: "Let the tares grow along with the wheat; " [992] or, in
other words, let those who in the Church are guilty of sin remain in it. But
also he affirmed that the ark of Noe was made for a symbol of the Church, in
which were both dogs, and wolves, and ravens, and all things clean and
unclean; and so he alleges that the case should stand in like manner with
the Church. And as many parts of Scripture bearing on this view of the
subject as he could collect, be so interpreted.
And the hearers of Callistus being delighted with his tenets, continue with
him, thus mocking both themselves as well as many others, and crowds of
these dupes stream together into his school. Wherefore also his pupils are
multiplied, and they plume themselves upon the crowds (attending the school)
for the sake of pleasures which Christ did not permit. But in contempt of
Him, they place restraint on the commission of no sin, alleging that they
pardon those who acquiesce (in Callistus opinions). For even also he
permitted females, if they were unwedded, [993] and burned with passion at
an age at all events unbecoming, or if they were not disposed to overturn
their own dignity through a legal marriage, that they might have whomsoever
they would choose as a bedfellow, whether a slave or free, and that a woman,
though not legally married, might consider such a companion as a husband.
Whence women, reputed believers, began to resort to drugs [994] for
producing sterility, and to gird themselves round, so to expel what was
being conceived on account of their not wishing to have a child either by a
slave or by any paltry fellow, for the sake of their family and excessive
wealth. [995] Behold, into how great impiety that lawless one has
proceeded, by inculcating adultery and murder at the same time! And withal,
after such audacious acts, they, lost to all shame, attempt to call
themselves a Catholic Church! [996] And some, under the supposition that
they will attain prosperity, concur with them. During the episcopate of this
one, second baptism was for the first time presumptuously attempted by them.
These, then, (are the practices and opinions which) that most astonishing
Callistus established, whose school continues, preserving its customs and
tradition, not discerning with whom they ought to communicate, but
indiscriminately offering communion to all. And from him they have derived
the denomination of their cognomen; so that, on account of Callistus being a
foremost champion of such practices, they should be called Callistians.
[997]
Chapter VIII. Sect of the Elchasaites; Hippolytus Opposition to It.
The doctrine of this Callistus having been noised abroad throughout the
entire world, a cunning man, and full of desperation, one called Alcibiades,
dwelling in Apamea, a city of Syria, examined carefully into this business.
And considering himself a more formidable character, and more ingenious in
such tricks, than Callistus, he repaired to Rome; and he brought some book,
alleging that a certain just man, Elchasai, [998] had received this from
Serae, a town of Parthia, and that he gave it to one called Sobiai. And the
contents of this volume, he alleged, had been revealed by an angel whose
height was 24 schoenoi, which make 96 miles, and whose breadth is 4
schoenoi, and from shoulder to shoulder 6 schoenoi; and the tracks of his
feet extend to the length of three and a half schoenoi, which are equal to
fourteen miles, while the breadth is one schoenos and a half, and the height
half a schoenos. And he alleges that also there is a female with him, whose
measurement, he says, is according to the standards already mentioned. And
he asserts that the male (angel) is Son of God, but that the female is
called Holy Spirit. By detailing these prodigies he imagines that he
confounds fools, while at the same time he utters the following sentence:
"that there was preached unto men a new remission of sins in the third year
of Trajan's reign." And Elchasai determines the nature of baptism, and even
this I shall explain. He alleges, as to those who have been involved in
every description of lasciviousness, and filthiness, and in acts of
wickedness, if only any of them be a believer, that he determines that such
a one, on being converted, and obeying the book, and believing its contents,
should by baptism receive remission of sins.
Elchasai, however, ventured to continue these knaveries, taking occasion
from the aforesaid tenet of which Callistus stood forward as a champion.
For, perceiving that many were delighted at this sort of promise, he
considered that he could opportunely make the attempt just alluded to. And
notwithstanding we offered resistance to this, and did not permit many for
any length of time to become victims of the delusion. [999] For we carried
conviction to the people, when we affirmed that this was the operation of a
spurious spirit, and the invention of a heart inflated with pride, and that
this one like a wolf had risen up against many wandering sheep, which
Callistus, by his arts of deception, had scattered abroad. But since we have
commenced, we shall not be silent as regards the opinions of this man. And,
in the first place, we shall expose his life, and we shall prove that his
supposed discipline is a mere pretence. And next, I shall adduce the
principal heads of his assertions, in order that the reader, looking fixedly
on the treatises of this (Elchasai), may be made aware what and what sort is
the heresy which has been audaciously attempted by this man.
Chapter IX. Elchasai Derived His System from Pythagoras; Practised
Incantations.
This Elchasai puts forward as a decoy a polity (authorized in the) Law,
alleging that believers ought to be circumcised and live according to the
Law, (while at the same time) he forcibly rends certain fragments from the
aforesaid heresies. And he asserts that Christ was born a man in the same
way as common to all, and that Christ was not for the first time on earth
when born of a virgin, but that both previously and that frequently again He
had been born and would be born. Christ would thus appear and exist among us
from time to time, undergoing alterations of birth, and having his soul
transferred from body to body. Now Elchasai adopted that tenet of pythagoras
to which I have already alluded. But the Elchasaites have reached such an
altitude of pride, that even they affirm themselves to be endued with a
power of foretelling futurity, using as a starting-point, obviously, the
measures and numbers of the aforesaid Pythagorean art. These also devote
themselves to the tenets of mathematicians, and astrologers, and magicians,
as if they were true. And they resort to these, so as to confuse silly
people, thus led to suppose that the heretics participate in a doctrine of
power. And they teach certain incantations and formularies for those who
have been bitten by dogs, and possessed of demons, and seized with other
diseases; and we shall not be silent respecting even such practices of these
heretics. Having then sufficiently explained their principles, and the
causes of their presumptuous attempts, Ishall pass on to give an account of
their writings, through which my readers will become acquainted with both
the trifling and godless efforts of these Elchasaites.
Chapter X. Elchasai's Mode of Administering Baptism; Formularies.
To those, then, that have been orally instructed by him, he dispenses
baptism in this manner, addressing to his dupes some such words as the
following: "If, therefore, (my) children, [1000] one shall have
intercourse with any sort of animal whatsoever, or a male, or a sister, or a
daughter, or hath committed adultery, or been guilty of fornication, and is
desirous of obtaining remission of sins, from the moment that he hearkens to
this book let him be baptized a second time in the name of the Great and
Most High God, and in the name of His Son, the Mighty King. And by baptism
let him be purified and cleansed, and let him adjure for himself those seven
witnesses that have been described in this book the heaven, and the water,
and the holy spirits, and the angels of prayer, [1001] and the oil, and
the salt, and the earth." These constitute the astonishing mysteries of
Elchasai, those ineffable and potent secrets which he delivers to deserving
disciples. And with these that lawless one is not satisfied, but in the
presence of two and three witnesses he puts the seal to his own wicked
practices. Again expressing himself thus: "Again I say, O adulterers and
adulteresses, and false prophets, if you are desirous of being converted,
that your sins may be forgiven you, as soon as ever you hearken unto this
book, and be baptized a second time along with your garments, shall peace be
yours, and your portion with the just." But since we have stated that these
resort to incantations for those bitten by dogs and for other mishaps, we
shall explain these. Now Elchasai uses the following formulary: "If a dog
rabid and furious, in which inheres a spirit of destruction, bite any man,
or woman, or youth, or girl, or may worry or touch them, in the same hour
let such a one run with all their wearing apparel, and go down to a river or
to a fountain wherever there is a deep spot. Let (him or her) be dipped with
all their wearing apparel, and offer supplication to the Great and Most High
God in faith of heart, and then let him thus adjure the seven witnesses
described in this book: Behold, I call to witness the heaven and the water,
and the holy spirits, and the angels of prayer, and the oil, and the salt,
and the earth. I testify by these seven witnesses that no more shall I sin,
nor commit adultery, nor steal, nor be guilty of injustice, nor be covetous,
nor be actuated by hatred, nor be scornful, nor shall I take pleasure in any
wicked deeds. Having uttered, therefore, these words, let such a one be
baptized with the entire of his wearing apparel in the name of the Mighty
and Most High God."
Chapter XI. Precepts of Elchasai.
But in very many other respects he talks folly, inculcating the use of these
sentences also for those afflicted with consumption, and that they should be
dipped in cold water forty times during seven days; and he prescribes
similar treatment for those possessed of devils. Oh inimitable wisdom and
incantations gorged with powers! [1002] Who will not be astonished at such
and such force of words? But since we have stated that they also bring into
requisition astrological deceit, we shall prove this from their own
formularies; for Elchasai speaks thus: "There exist wicked stars of impiety.
This declaration has been now made by us, O ye pious ones and disciples:
beware of the power of the days of the sovereignty of these stars, and
engage not in the commencement of any undertaking during the ruling days of
these. And baptize not man or woman during the days of the power of these
stars, when the moon, (emerging) from among them, courses the sky, and
travels along with them. Beware of the very day up to that on which the moon
passes out from these stars, and then baptize and enter on every beginning
of your works. But, moreover, honour the day of the Sabbath, since that day
is one of those during which prevails (the power) of these stars. Take care,
however, not to commence your works the third day from a Sabbath, since when
three years of the reign of the emperor Trojan are again completed from the
time that he subjected the Parthians to his own sway, when, I say, three
years have been completed, war rages between the impious angels of the
northern constellations; and on this account all kingdoms of impiety are in
a state of confusion."
Chapter XII. The Heresy of the Elchasaites a Derivative One.
Inasmuch as (Elchasai) considers, then, that it would be an insult to reason
that these mighty and ineffable mysteries should be trampled under foot, or
that they should be committed to many, he advises that as valuable pearls
[1003] they should be preserved, expressing himself thus: "Do not recite
this account to all men, and guard carefully these precepts, because all men
are not faithful, nor are all women straightforward." Books containing these
(tenets), however, neither the wise men of the Egyptians secreted in
shrines, nor did Pythagoras, a sage of the Greeks, conceal them there. For
if at that time Elchasai had happened to live, what necessity would there be
that Pythagoras, or Thales, or Solon, or the wise Plato, or even the rest of
the sages of the Greeks, should become disciples of the Egyptian priests,
when they could obtain possession of such and such wisdom from Alcibiades,
as the most astonishing interpreter of that wretched Elchasai? The
statements, therefore, that have been made for the purpose of attaining a
knowledge of the madness of these, would seem sufficient for those endued
with sound mind. And so it is, that it has not appeared expedient to quote
more of their formularies, seeing that these are very numerous and
ridiculous. Since, however, we have not omitted those practices that have
risen up in our own day, and have not been silent as regards those prevalent
before our time, it seems proper, in order that we may pass through all
their systems, and leave nothing untold, to state what also are the
(customs) of the Jews, and what are the diversities of opinion among them,
for I imagine that these as yet remain behind for our consideration. Now,
when I have broken silence on these points, I shall pass on to the
demonstration of the Doctrine of the Truth, in order that, after the
lengthened argumentative straggle against all heresies, we, devoutly
pressing forward towards the kingdom's crown, and believing the truth, may
not be unsettled.
Chapter XIII. The Jewish Sects.
Originally there prevailed but one usage [1004] among the Jews; for one
teacher was given unto them by God, namely Moses, and one law by this same
Moses. And there was one desert region and one Mount Sinai, for one God it
was who legislated for these Jews. But, again, after they had crossed the
river Jordan, and had inherited by lot the conquered country, they in
various ways rent in sunder the law of God, each devising a different
interpretation of the declarations made by God. And in this way they raised
up for themselves teachers, (and) invented doctrines of an heretical nature,
and they continued to advance into (sectarian) divisions. Now it is the
diversity of these Jews that I at present propose to explain. But though for
even a considerable time they have been rent into very numerous sects, yet I
intend to elucidate the more principal of them, while those who are of a
studious turn will easily become acquainted with the rest. For there is a
division amongst them into three sorts; [1005] and the adherents of the
first are the Pharisees, but of the second the Sadducees, while the rest are
Essenes. These practise a more devotional life, being filled with mutual
love, and being temperate. And they turn away from every act of inordinate
desire, being averse even to hearing of things of the sort. And they
renounce matrimony, but they take the boys of others, and thus have an
offspring begotten for them. And they lead these adopted children into an
observance of their own peculiar customs, and in this way bring them up and
impel them to learn the sciences. They do not, however, forbid them to
marry, though themselves refraining from matrimony. Women, however, even
though they may be disposed to adhere to the same course of life, [1006]
they do not admit, inasmuch as in no way whatsoever have they confidence in
women.
Chapter XIV. The Tenets of the Esseni.
And they despise wealth, and do not turn away from sharing their goods with
those that are destitute. No one amongst them, however, enjoys a greater
amount of riches than another. For a regulation with them is, that an
individual coming forward to join the sect must sell his possessions, and
present the price of them to the community. And on receiving the money, the
head of the order distributes it to all according to their necessities. Thus
there is no one among them in distress. And they do not use oil, regarding
it as a defilement to be anointed. And there are appointed overseers, who
take care of all things that belong to them in common, and they all appear
always in white clothing.
Chapter XV. The Tenets of the Esseni Continued.
But there is not one city of them, but many of them settle in every city.
And if any of the adherents of the sect may be present from a strange place,
they consider that all things are in common for him, and those whom they had
not previously known they receive as if they belonged to their own household
and kindred. And they traverse their native land, and on each occasion that
they go on a journey they carry nothing except arms. And they have also in
their cities a president, who expends the moneys collected for this purpose
in procuring clothing and food for them. And their robe and its shape are
modest. And they do not own two cloaks, or a double set of shoes; and when
those that are in present use become antiquated, then they adopt others. And
they neither buy nor sell anything at all; but whatever any one has he gives
to him that has not, and that which one has not he receives.
Chapter XVI. The Tenets of the Esseni Continued.
And they continue in an orderly manner, and with perseverance pray from
early dawn, and they do not speak a word unless they have praised God in a
hymn. And in this way they each go forth and engage in whatever employment
they please; and after having worked up to the fifth hour they leave off.
Then again they come together into one place, and encircle themselves with
linen girdles, for the purpose of concealing their private parts. And in
this manner they perform ablutions in cold water; and after being thus
cleansed, they repair together into one apartment, now no one who entertains
a different opinion from themselves assembles in the house, and they proceed
to partake of breakfast. And when they have taken their seats in silence,
they set down loaves in order, and next some one sort of food to eat along
with the bread, and each receives from these a sufficient portion. No one,
however, tastes these before the priest utters a blessing, [1007] and
prays over the food. And after breakfast, when he has a second time offered
up supplication, as at the beginning, so at the conclusion of their meal
they praise God in hymns. Next, after they have laid aside as sacred the
garments in which they have been clothed while together taking their repast
within the house (now these garments are linen) and having resumed the
clothes which they had left in the vestibule, they hasten to agreeable
occupations until evening. And they partake of supper, doing oil things in
like manner to those already mentioned. And no one will at any time cry
aloud, nor will any other tumultuous voice be heard. But they each converse
quietly, and with decorum one concedes the conversation to the other, so
that the stillness of those within the house appears a sort of mystery to
those outside. And they are invariably sober, eating and drinking all things
by measure.
Chapter XVII. The Tenets of the Esseni Continued.
All then pay attention to the president; and whatever injunctions he will
issue, they obey as law. For they are anxious that mercy and assistance be
extended to those that are burdened with toil. And especially they abstain
from wrath and anger, and all such passions, inasmuch as they consider these
to be treacherous to man. And no one amongst them is in the habit of
swearing; but whatever any one says, this is regarded more binding than an
oath. If, however, one will swear, he is condemned as one unworthy of
credence. They are likewise solicitous about the readings of the law and
prophets; and moreover also, if there is any treatise of the faithful, about
that likewise. And they evince the utmost curiosity concerning plants and
stones, rather busying themselves as regards the operative powers of these,
saying that these things were not created in vain.
Chapter XVIII. The Tenets of the Esseni Continued.
But to those who wish to become disciples of the sect, they do not
immediately deliver their rules, unless they have previously tried them. Now
for the space of a year they set before (the candidates) the same food,
while the latter continue to live in a different house outside the
Essenes own place of meeting. And they give (to the probationists) a
hatchet and the linen girdle, and a white robe. When, at the expiration of
this period, one affords proof of self-control, he approaches nearer to the
sect's method of living, and he is washed more purely than before. Not as
yet, however, does he partake of food along with the Essenes. For, after
having furnished evidence as to whether he is able to acquire
self-control, but for two years the habit of a person of this description is
on trial, and when he has appeared deserving, he is thus reckoned amongst
the members of the sect. Previous, however, to his being allowed to partake
of a repast along with them, he is bound under fearful oaths. First, that he
will worship the Divinity; next, that he will observe just dealings with
men, and that he will in no way injure any one, and that he will not hate a
person who injures him, or is hostile to him, but pray for them. He likewise
swears that he will always aid the just, and keep faith with all, especially
those who are rulers. For, they argue, a position of authority does not
happen to any one without God. And if the Essene himself be a ruler, he
swears that he will not conduct himself at any time arrogantly in the
exercise of power, nor be prodigal, nor resort to any adornment, or a
greater state of magnificence than the usage permits. He likewise swears,
however, to be a lover of truth, and to reprove him that is guilty of
falsehood, neither to steal, nor pollute his conscience for the sake of
iniquitous gain, nor conceal aught from those that are members of his sect,
and to divulge nothing to others, though one should be tortured even unto
death. And in addition to the foregoing promises, he swears to impart to no
one a knowledge of the doctrines in a different manner from that in which he
has received them himself.
Chapter XIX. The Tenets of the Esseni Continued.
With oaths, then, of this description, they bind those who come forward. If,
however, any one may be condemned for any sin, he is expelled from the
order; but one that has been thus excommunicated sometimes perishes by an
awful death. For, inasmuch as he is bound by the oaths and rites of the
sect, he is not able to partake of the food in use among other people. Those
that are excommunicated, occasionally, therefore, utterly destroy the body
through starvation. And so it is, that when it comes to the last the Essenes
sometimes pity many of them who are at the point of dissolution, inasmuch as
they deem a punishment even unto death, thus inflicted upon these culprits,
a sufficient penalty.
Chapter XX. The Tenets of the Esseni Concluded.
But as regards judicial decisions, the Essenes are most accurate and
impartial. And they deliver their judgments when they have assembled
together, numbering at the very least one hundred; and the sentence
delivered by them is irreversible. And they honour the legislator next after
God; and if any one is guilty of blasphemy against this framer of laws, he
is punished. And they are taught to yield obedience to rulers and elders;
and if ten occupy seats in the same room, one of them will not speak unless
it will appear expedient to the nine. And they are careful not to spit out
into the midst of persons present, and to the right hand. They are more
solicitous, however, about abstaining from work on the Sabbath-day than all
other Jews. For not only do they prepare their victuals for themselves one
day previously, so as not (on the Sabbath) to kindle a fire, but not even
would they move a utensil from one place to another (on that day), nor ease
nature; nay, some would not even rise from a couch. On other days, however,
when they wish to relieve nature, they dig a hole a foot long with the
mattock, for of this description is the hatchet, which the president in the
first instance gives those who come forward to gain admission as
disciples, and cover (this cavity) on all sides with their garment, alleging
that they do not necessarily [1008] insult the sunbeams. They then replace
the upturned soil into the pit; and this is their practice, [1009]
choosing the more lonely spots. But after they have performed this
operation, immediately they undergo ablution, as if the excrement pollutes
them.
Chapter XXI. Different Sects of the Esseni.
The Essenes have, however, in the lapse of time, undergone divisions, and
they do not preserve their system of training after a similar manner,
inasmuch as they have been split up into four parties. For some of them
discipline themselves above the requisite rules of the order, so that even
they would not handle a current coin of the country, saying that they ought
not either to carry, or behold, or fashion an image: [1010] wherefore no
one of those goes into a city, lest (by so doing) he should enter through a
gate at which statues are erected, regarding it a violation of law to pass
beneath images. But the adherents of another party, if they happen to hear
any one maintaining a discussion concerning God and His laws supposing such
to be an uncircumcised person, they will closely watch him and when they
meet a person of this description in any place alone, they will threaten to
slay him if he refuses to undergo the rite of circumcision. Now, if the
latter does not wish to comply with this request, an Essene spares not, but
even slaughters. And it is from this occurrence that they have received
their appellation, being denominated (by some) Zelotae, but by others
Sicarii. And the adherents of another party call no one Lord except the
Deity, even though one should put them to the torture, or even kill them.
But there are others of a later period, who have to such an extent declined
from the discipline (of the order), that, as far as those are concerned who
continue in the primitive customs, they would not even touch these. And if
they happen to come in contact with them, they immediately resort to
ablution, as if they had touched one belonging to an alien tribe. But here
also there are very many of them of so great longevity, as even to live
longer than a hundred years. They assert, therefore, that a cause of this
arises from their extreme devotion to religion, and their condemnation of
all excess in regard of what is served up (as food), and from their being
temperate and incapable of anger. And so it is that they despise death,
rejoicing when they can finish their course with a good conscience. If,
however, any one would even put to the torture persons of this description,
in order to induce any amongst them either to speak evil of the law, or eat
what is offered in sacrifice to an idol, he will not effect his purpose; for
one of this party submits to death and endures torment rather than violate
his conscience.
Chapter XXII. Belief of the Esseni in the Resurrection; Their System a
Suggestive One.
Now the doctrine of the resurrection has also derived support among these;
for they acknowledge both that the flesh will rise again, and that it will
be immortal, in the same manner as the soul is already imperishable. And
they maintain that the soul, when separated in the present life, (departs)
into one place, which is well ventilated and lightsome, where, they say, it
rests until judgment. And this locality the Greeks were acquainted with by
hearsay, and called it "Isles of the Blessed." And there are other tenets of
these which many of the Greeks have appropriated, and thus have from time to
time formed their own opinions. [1011] For the disciplinary system in
regard of the Divinity, according to these (Jewish sects), is of greater
antiquity than that of all nations. And so it is that the proof is at hand,
that all those (Greeks) who ventured to make assertions concerning God, or
concerning the creation of existing things, derived their principles from no
other source than from Jewish legislation. And among these may be
particularized Pythagoras especially, and the Stoics, who derived (their
systems) while resident among the Egyptians, by having become disciples of
these Jews. [1012] Now they affirm that there will be both a judgment and
a conflagration of the universe, and that the wicked will be eternally
punished. And among them is cultivated the practice of prophecy, and the
prediction of future events.
Chapter XXIII. Another Sect of the Esseni: the Pharisees.
There is then another order of the Essenes who use the same customs and
prescribed method of living with the foregoing sects, but make an alteration
from these in one respect, viz., marriage. Now they maintain that those who
have abrogated matrimony commit some terrible offence, which is for the
destruction of life, and that they ought not to cut off the succession of
children; for, that if all entertained this opinion, the entire race of men
would easily be exterminated. However, they make a trial of their betrothed
women for a period of three years; and when they have been three times
purified, with a view of proving their ability of bringing forth children,
so then they wed. They do not, however, cohabit with pregnant women,
evincing that they marry not from sensual motives, but from the advantage of
children. And the women likewise undergo ablution in a similar manner (with
their husbands), and are themselves also arrayed in a linen garment, after
the mode in which the men are with their girdles. These things, then, are
the statements which I have to make respecting the Esseni.
But there are also others who themselves practise the Jewish customs; and
these, both in respect of caste and in respect of the laws, are called
Pharisees. Now the greatest part of these is to be found in every locality,
inasmuch as, though all are styled Jews, yet, on account of the peculiarity
of the opinions advanced by them, they have been denominated by titles
proper to each. These, then, firmly hold the ancient tradition, and continue
to pursue in a disputative spirit a close investigation into the things
regarded according to the Law as clean and not clean. And they interpret the
regulations of the Law, and put forward teachers, whom they qualify for
giving instruction in such things. These Pharisees affirm the existence of
fate, and that some things are in our power, whereas others are under the
control of destiny. In this way they maintain that some actions depend upon
ourselves, whereas others upon fate. But (they assert) that God is a cause
of all things, and that nothing is managed or happens without His will.
These likewise acknowledge that there is a resurrection of flesh, and that
soul is immortal, and that there will be a judgment and conflagration, and
that the righteous will be imperishable, but that the wicked will endure
everlasting punishment in unqenchable fire.
Chapter XXIV. The Sadducees.
These, then, are the opinions even of the Pharisees. The Sadducees, however,
are for abolishing fate, and they acknowledge that God does nothing that is
wicked, nor exercises providence over (earthly concerns); but they contend
that the choice between good and evil lies within the power of men. And they
deny that there is a resurrection not only of flesh, but also they suppose
that the soul does not continue after death. The soul they consider nothing
but mere vitality, and that it is on account of this that man has been
created. However, (they maintain) that the notion of the resurrection has
been fully realized by the single circumstance, that we close our days after
having left children upon earth. But (they still insist) that after death
one expects to suffer nothing, either bad or good; for that there will be a
dissolution both of soul and body, and that man passes into non-existence,
similarly also with the material of the animal creation. But as regards
whatever wickedness a man may have committed in life, provided he may have
been reconciled to the injured party, he has been a gainer (by
transgression), inasmuch as he has escaped the punishment (that otherwise
would have been inflicted) by men. And whatever acquisitions a man may have
made. and (in whatever respect), by becoming wealthy, he may have acquired
distinction, he has so far been a gainer. But (they abide by their
assertion), that God has no solicitude about the concerns of an individual
here. And while the Pharisees are full of mutual affection, the Sadducees,
on the other hand, are actuated by self-love. This sect had its stronghold
especially in the region around Samaria. And these also adhere to the
customs of the law, saying that one ought so to live, that he may conduct
himself virtuously, and leave children behind him on earth. They do not,
however, devote attention to prophets, but neither do they to any other
sages, except to the law of Moses only, in regard of which, however, they
frame no interpretations. These, then, are the opinions which also the
Sadducees choose to teach.
Chapter XXV. The Jewish Religion.
Since, therefore, we have explained even the diversities among the Jews, it
seems expedient likewise not to pass over in silence the system of their
religion. The doctrine, therefore, among all Jews on the subject of religion
is fourfold-theological, natural, moral, and ceremonial. And they affirm
that there is one God, and that He is Creator and Lord of the universe: that
He has formed all these glorious works which had no previous existence; and
this, too, not out of any coeval substance that lay ready at hand, but His
Will the efficient cause was to create, and He did create. And (they
maintain) that there are angels, and that these have been brought into being
for ministering unto the creation; but also that there is a sovereign Spirit
that always continues beside God, for glory and praise. And that all things
in the creation are endued with sensation, and that there is nothing
inanimate. And they earnestly aim at serious habits and a temperate life, as
one may ascertain from their laws. Now these matters have long ago been
strictly defined by those who in ancient times have received the
divinely-appointed law; [1013] so that the reader will find himself
astonished at the amount of temperance, and of diligence, lavished on
customs legally enacted in reference to man. The ceremonial service,
however, which has been adapted to divine worship in a manner befitting the
dignity of religion, has been practised amongst them with the highest degree
of elaboration. The superiority of their ritualism it is easy for those who
wish it to ascertain, provided they read the book which furnishes
information on these points. They will thus perceive how that with solemnity
and sanctity the Jewish priests offer unto God the first-fruits of the gifts
bestowed by Him for the rise and enjoyment of men; how they fulfil their
ministrations with regularity and stedfastness, in obedience to His
commandments. There are, however, some (liturgical usages adopted) by these,
which the Sadducees refuse to recognise, for they are not disposed to
acquiesce in the existence of angels or spirits.
Still all parties alike expect Messiah, inasmuch as the Law certainly, and
the prophets, preached beforehand that He was about to be present on earth.
Inasmuch, however, as the Jews were not cognizant of the period of His
advent, there remains the supposition that the declarations (of Scripture)
concerning His coming have not been fulfilled. And so it is, that up to this
day they continue in anticipation of the future coming of the Christ, from
the fact of their not discerning Him when He was present in the world. And
(yet there can be little doubt but) that, on beholding the signs of the
times of His having been already amongst us, the Jews are troubled; and that
they are ashamed to confess that He has come, since they have with their own
hands put Him to death, because they were stung with indignation in being
convicted by Himself of not having obeyed the laws. And they affirm that He
who was thus sent forth by God is not this Christ (whom they are looking
for); but they confess that another Messiah will come, who as yet has no
existence; and that he will usher in some of the signs which the law and the
prophets have shown beforehand, whereas, regarding the rest (of these
indications), they suppose that they have fallen into error. For they say
that his generation will be from the stock of David, but not from a virgin
and the Holy Spirit, but from a woman and a man, according as it is a rule
for all to be procreated from seed. And they allege that this Messiah will
be King over them, a warlike and powerful individual, who, after having
gathered together the entire people of the Jews, and having done battle with
all the nations, will restore for them Jerusalem the royal city. And into
this city He will collect together the entire Hebrew race, and bring it back
once more into the ancient customs, that it may fulfil the regal and
sacerdotal functions, and dwell in confidence for periods of time of
sufficient duration. After this repose, it is their opinion that war would
next be waged against them after being thus congregated; that in this
conflict Christ would fall by the edge of the sword; and that, after no long
time, would next succeed the termination and conflagration of the universe;
and that in this way their opinions concerning the resurrection would
receive completion, and a recompense be rendered to each man according to
his works.
Chapter XXVI. Conclusion to the Work Explained.
It now seems to us that the tenets of both all the Greeks and barbarians
have been sufficiently explained by us, and that nothing has remained
unrefuted either of the points about which philosophy has been busied, or of
the allegations advanced by the heretics. And from these very explanations
the condemnation of the heretics is obvious, for having either purloined
their doctrines, or derived contributions to them from some of those tenets
elaborately worked out by the Greeks, and for having advanced (these
opinions) as if they originated from God. Since, therefore, we have
hurriedly passed through all the systems of these, and with much labour
have, in the nine books, proclaimed all their opinions, and have left behind
us for all men a small viaticum in life, and to those who are our
contemporaries have afforded a desire of learning (with) great joy and
delight, we have considered it reasonable, as a crowning stroke to the
entire work, to introduce the discourse (already mentioned) concerning the
truth, and to furnish our delineation of this in one book, namely the tenth.
Our object is, that the reader, not only when made acquainted with the
overthrow of those who have presumed to establish heresies, may regard with
scorn their idle fancies, but also, when brought to know the power of the
truth, may be placed in the way of salvation, by reposing that faith in God
which He so worthily deserves.
Footnotes
[936] Or, "fruitless" or "meaning."
[937] [Elucidation IV.]
[938] [1 Cor. xi. 19. These terrible confusions were thus foretold. Note the
remarkable feeling, the impassioned tone, of the Apostle's warning in Acts
xx. 28 - 31.]
[939] [The Philosophumena, therefore, responds to the Apostle's warnings.
Col. ii. 8; 1 Tim. vi. 20; Gal. iv. 3, 9; Col. ii. 20.]
[940] See Fragments of Hippolytus Works(p.235 et seq.), edited by
Fabricius: Theodoret, Haer. Fab., iii. 3; Epiphanius, Haer., ivii.; and
Philastrius, Haeret., liv. Theodoret mentions Epigonus and Cleomenes, and
his account is obviously adopted by Hippolytus.
[941] [See Tatian, vol, ii. p. 66, this series.]
[942] [See note 2a, cap. iii. infra., and Elucidation V,]
[943] [See Elucidation Vl.]
[944] [See Elucidation Vl.]
[945] [Note the emphasis and repeated statement with which our author
dwells on this painful charge.]
[946] [Elucidation VI.]
[947] 2 Pet. ii. 22. [See book x. cap xxiii., p. 148, infra.]
[948] [O Zkoteinos, because he maintained the darkestsystem of sensual
philosophy that ever shed night over the human intellect. -T. Lewis in Plato
against the Atheists, p. 156; Elucidation VII.]
[949] [Note the use of this phrase, "imaginethemselves. etc," as a
specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
[950] [Note the use of this phrase, "imaginethemselves. etc," as a
specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
[951] This addition seems necessary from Stobaeus account of Heraclitus.
(See Eclog. Phys., i. 47, where we have Heraclitus affirming that "unity is
from plurality, and plurality from unity;" or, in other words, "that all
things are one.")
[952] Dr.Wordsworth for dikaionsuggests eikaion, i e., "but that the
Deity is by chance." There is some difficulty in arriving at the correct
text, and consequently at the meaning of Hippolytus extracts from
Heraclitus. The Heraclitean philosophy is explained by Stobaeus, already
mentioned. See likewise Bernays "Critical Epistle" in Bunsen's Analect.
Ante-Nicaen. )vol. iii p. 331 et seq. of Hippolytus and his Age), and
Schleiermacher in Museum der Altertēumsōissenschēapht, t. i p. 408 et seq.
[953] palintropos. Miller suggests palintonos, the word used by
Plutarch (De Isid. et Osirid., p. 369, ed. Xyland) in recounting
Heraclitus opinion. Palintonos, referring to the shape of the bow, means
"reflex" or "unstrung," or it may signify "clanging," that is, as a
consequence of its being well bent back to wing a shaft.
[954] Compare Aristotle's Rhet., iii. 5, and Sextus Empiricus, Adv.
Math., lib. vii. p. 152 ed. Aurel, 1621.
[955] See Lucian, Vit. Auct., vol i. p. 554, ed. Hemsterh.
[956] This word seems necessary, see Plutarch, De Procreat. animae, c.
xxvii.
[957] This is a well-known anecdote in the life of Homer. see
Coleridge's Greek Poets-Homer. [The unsavoury story is decently given by
Henry Nelson Coleridge in this work, republished. Boston James Munroe and Co.,
1842.]
[958] See Theogon., v. 123 et seq., v. 748 et st.
[959] Gnapheōn: some read gnapheiō, i.e., a fuller's soap. Tbe proper
reading however, is probably gnaphōu, i.e., a carder's comb. Dr.
Wordsworth's text has grapheōnand en tō grapheiō, and he translate.i the
passage thus: "The path," says he, "of the lines of the machine called the
screw is both straight and crooked, and the revolution in the raving-tool is
both straight and crooked."
[960] See Diogenes, Laertius, ix. 8.
[961] Plato, Clemens Alexandrinus, [vol. ii. p. 384, this series], and
Sextus Empiricus notice this doctrine of Heraclitus.
[962] Enthade eontas: some read, entha theon dei, i.e., "God must arise
and become the guardian," etc. The rendering in the text is adopted by
Bernays and Bunsen.
[963] Or, "as commingled kinds of incense eachwith different names, but
denominated," etc.
[964] Dr. Wordsworth reads o nomizetai, and translates the passage thus:
"But they undergo changes, as perfumes do, when whatever is thought
agreeable to any individual is mingled with them."
[965] Hippolytus repeats this opinion in his summary in book x. (See
Theodorit, Haer. Fab., iii. 3.)
[966] [Elucidation IX]
[967] [Elucidation X.]
[968] The MS. reads kath ēdian, obviously corrupt. Dr. Wordsworth
suggests kat idian, i.e., "he, under pretext of arguing with them, deluded
them."
[969] It is to be noticed how the plural number i.i observed in this
account, its keeping before the reader's mind the episcopal office of him
who was thus exercising high ecclesiastical:authority. [Elucidation XI.]
[970] It is to be noticed how the plural number i.i observed in this
account, its keeping before the reader's mind the episcopal office of him
who was thus exercising high ecclesiastical:authority. [Elucidation XI.]
[971] Or, "with violence."
[972] Hippolytus is obviously sneering at the martyrdomn of Callistus,
who did not m reality suffer or die for the truth. Nay, his condemnation
before Fuscianus enabled Callistus to succeed entirely in his plans for
worldly advancement. [The martyrdomof Callistus, so ludicrous in the eyes o(
our author, is doctrinein the Roman system. This heretic figures as a saint,
and has his festival on the 14th of October. Maxima veneratione colitur,
says the Roman Breviary.]
[973] The Latin name is written by Hippolytus in Greek letters, and means
"the public fish-market." The Piscina, one of the fourteen quarters of Rome,
was the resort of money-dealers.
[974] The Pistrinumwas the domestic treadmill of the Roman slaveholders.
[975] [An instance illustrative of the touching sense of moral obligation
owen in 2 Kings vi. 5.]
[976] See Josephus, Antig., xix, 10.
[977] The air of Sardinia was unwholesome, if not pestilential; and for
this reason, no doubt, it was selected as a place of exile for martyrs.
Hippolytus himself, along with the Roman bishop Pontianus, was banished
thither. See introductory Notice.
[978] Marcia's connection with the emperor would not seem very consistent
with the Christian character which Hippolytus ives her. Dr. Wordsworth
supposes that Hippolytus speaks ironically in the case of Marcia, as well as
of Hyacinthus and Carpophorus. [I do not see the evidence of this. Poor
Marcia, afterwards poisoned by the wretch who de degradeded, was a heathen
who under a little light was awakening to some sense of duty, like the woman
of Samaria, John iv. 19.]
[979] [Note this expression in contrast with subsequent claims to be the
"Universal Bishop."]
[980] See Dio Cassius, ixii. 4. [See vol. ii. p. 604, this series ]
[981] Or, "a presbyter, thouh an eunuch," thus indicating the decay of
ecclesiastical discipline.
[982] Or, "that Marcia had been brought up by him." [See what Bunsen has
to say [ vol. i. pp. 126, and, and note) upon this subject, about which we
know very little ]
[983] The cemeteryof Callistus was situated in the Via Appia. [The
catacombs near the Church of St. Sebastian still bear the name of this
unhappy man, and give incidental corroboration to the incident.]
[984] [Here wordsworth's note is valuable, p. 80. Callistus had doubtless
sent letters to announce his consecration to other bishops, as was
customary, and had received answers demanding proofs of his orthodoxy. See
my note on the intercommunion of primitive bishops, vol. ii. p. 12, note 9;
also on the Provincial System, vol. iv. pp. 111, 114p. Also Cyprian, this
vol. passim.]
[985] eutheōs mēden. Scott reads eutheos mēden, Dr. Wordsworth translates
the words thus: "having no rectitude of mind."
[986] John xiv. 2.
[987] [Here is a very early precedent for the Taxa Paenitentiaria,of
which see Bramhall, vol. i. pp. 56, 180; ii. pp. 445, 446].
[988] [Elucidation X.11.]
[989] 1 John v. 16.
[990] [Elucidation XIII. And on marriage of the clergy, vol. iv. p. 49,
this series.]
[991] Rom. xiv. 4.
[992] Matt. xiii. 30.
[993] This passage, of which there are different readings, has been
variously interpreted. The rendering followed above does probably less
violence to the text than others proposed. The variety of meaning generally
turns on the word enaziain Miller's text. Bunsen alters it into en azia...
ēlikia, i.e., were inflamed at a proper age. Dr. Wordsworth reads
ēlikiōtē... anaziō, i.e., an unworthy comrade. Roeper reads ēlikia...
anaziou, i.e., in the bloom of youth were enamoured with one undeserving of
their choice.
[994] Dr. Wordsworth places peridesmeisthaiin the first sentence, and
translates thus: "women began to venture to bandage themselves with
ligaments to produce abortion, and to deal with drugs in order to destroy
what it was conceived."
[995] [The prescience of Hermas and Clement is here illustrated. See vol.
ii. pp. 9, 32, 279, 597, etc.]
[996] [Elucidation XIV.]
[997] [Bunsen, i. 115. Elucidation XV.]
[998] See Eusebius, Hist. Ecclesiast., vi. 38; Epiphanius, Haer, xix.;
and Theodoret, Haer. Fab., ii. 7.
[999] For planēthēnaiDr. Wordsworth reads platunthēnai, i.e., did not
suffer the heresy to spread wide.
[1000] Roeper reads teknōi.e., if any one is guilty of an unnatural
crime.
[1001] [Concerning angels of repentance, etc., see Hermas, vol, ii. pp.
19, 24, 26.]
[1002] Miller suggests the singular number (dunameōs).
[1003] Matt. vii. 6.
[1004] Or, "nation."
[1005] See Josephus, De Beil. Judaic. ii. 8, from whom Hippolytus seems
to have taken his account of the Jewish sects, except, as Schneidewin
remarks, we suppose some other writer whom Josephus and Hippolytus
themselves followed. The Abbe Cruice thinks that the author followed by
Hippolytus was not Josephus, but a Christian writer ref the first century,
who derived his materials from the Jewish historian. Hippolytus text
sometimes varies from the text of Josephus, as well as of Porphyry, who has
taken excerpts from Josephus work.
[1006] Or "choice."
[1007] [The Essenes practised many pious and edifying rites; and this
became Christian usage, after our Lord's example. Matt. xiv. 19; 1 Tim. iv.
3 - 5.]
[1008] [Query, unnecessarily? This seems the sense required.]
[1009] [Deut. xxiii. 13. The very dogs scratch earth upon their ordure;
and this ordinance of decency is in exquisite consistency with the modesty
of nature, against which Christians should never offend.]
[1010] [This zeal for the letterof the Second Commandment was not shared
by our Lord (Matt. xxii. 20).]
[1011] [Important corroborations of Justin and other Fathers, vol. i p.
286; ii. p. 338, also 81, 117, 148.]
[1012] Thus Plato's "Laws" present many parallels to the writings of
Moses. Some have supposed that Plato became acquainted with:he Pentateuch
through the medium of an ancient Greek version extant prior to that of the
Septuagint.
[1013] Or, "the law not of yesterday," ou neōsti ton nomon. reads
Theoktistonas rendered above.
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