[7] The valuable treatise of Dr. Bunsen must be compared with the luminous reviewal of Wordsworth, St. Hippolytus and the Church of Rome, London, 1853; enlarged 1880.
[8] 1 Kings xii. 14.
[9] A Bibliographical account of all the ante-Nicene literature, from the learned pen of Dr. M. B. Riddle, will be given in the concluding volume of this series.
[10] Vol. i. pp. 415, 460, this series.
[11] See Eusebius, Hist., v. 28; also Routh, Script. Eccles. Opusc., vol. ii. pp. 153-160.
[12] Rom. xi. 17-21.
[13] In addition to Miller, the translator has made use of the Göttingen edition, by Duncker and Schneidewin, 1859; and the Abbe Cruice's edition, Paris, 1860.
[14] An Arian bishop of the first half of the fourth century.
[15] See pp. 126-157, tom. ii., of Epiphanius' collected works, edited by Dionysius Petavius.
[16] Those who are desirous of examining it for themselves may consult Gieseler's paper on Hippolytus, etc., in the Theologische Studien und Kritiken, 1853; Hergenröther, Theologische Quartalschrift, Tübingen, 1852; Bunsen's Hippolytus and His Age; Wordsworth's St. Hippolytus; Dr. Döllinger's Hippolytus und Kallistus: oder die Römische Kirche in der ersten Hälfte des dritten Jahrhunderts, 1853; and Cruice's Études sur de Nouveaux Documents Historiques empruntés au livre des philosophoumena, 1853. See also articles in the Quarterly Review, 1851; Ecclesiastic and Theologian, 1852, 1853; the Westminster Review, 1853; the Dublin Review, 1853, 1854; Le Correspondent, t. xxxi.; and the Revue des Deux Mondes, 1865.
[17] It settles the period of the composition of St. John's Gospel only, of course, on the supposition that Hippolytus is giving a correct account as regards Basilides' work. The mode, however, in which Hippolytus introduces the quotation, appears to place its authenticity beyond reasonable doubt. He represents Basilides (see book vii. chap. 10) as notifying his reference to St. John's Gospel thus, "And this," he says, "is what has been stated in the Gospels: He was the true light, which lighteneth every man that cometh into the world.'" Now this is precisely the mode of reference we should expect that Basilides would employ; whereas, if Hippolytus had either fabricated the passage or adduced it from hearsay, it is almost certain he would have said "in the Gospel of St. John," and not indefinitely "the Gospels." And more than this, the formulary "in the Gospels," adopted by Basilides, reads very like a recognition of an agreed collection of authorized accounts of our Lord's life and sayings. It is also remarkable that the word "stated" (legomenon) Basilides has just used in quoting (Gen. i. 3) as interchangeable with "written" (gegraptai), the word exclusively applied to what is included within the canon of Scripture.
[18] For instance, St. Irenæus, whom Hippolytus professes to follow, Epiphanius, Theodoret, St. Augustine, etc.
[19] The translator desires to acknowledge obligations to Dr. Lottner, Professor of Sanskrit and sub-librarian in Trinity College, Dublin,--a gentleman of extensive historical erudition as well as of accurate and comprehensive scholarship.
The Refutation of All Heresies.
[Translated by the Rev. J. H. MacMahon, M.A.]
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Book I.
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Contents.
The following are the contents of the first book of The Refutation of all Heresies. [20]
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 [21] 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; [22] this (speculator) taught the incomprehensibility of everything. The Brahmins among the Indians, and the Druids among the Celts, and Hesiod (devoted themselves to philosophic pursuits).
[20] The four of the mss. of the first book extant prior to the recent discovery of seven out of the remaining nine books of The Refutation, concur in ascribing it to Origen. These inscriptions run thus: 1. "Refutation by Origen of all Heresies;" 2. "Of Origen's Philosophumena...these are the contents;" 3. "Being estimable (Dissertations) by Origen, a man of the greatest wisdom." The recently discovered ms. itself in the margin has the words, "Origen, and Origen's opinion." The title, as agreed upon by modern commentators, is: 1. "Book I. of Origen's Refutation of all Heresies" (Wolf and Gronovius); 2. "A Refutation of all Heresies;" 3. "Origen's Philosophumena, or the Refutation of all Heresies." The last is Miller's in his Oxford edition, 1851. The title might have been, "Philosophumena, and the Refutation (therefrom) of all Heresies." There were obviously two divisions of the work: (1) A résumé of the tenets of the philosophers (books i., ii., iii., iv.), preparatory to (2) the refutation of heresies, on the ground of their derivative character from Greek and Egyptian speculation. Bunsen would denominate the work "St. Hippolytus' (Bishop and Martyr) Refutation of all Heresies; what remains of the ten books."
[21] Most of what follows in book i. is a compilation from ancient sources. The ablest résumé followed by Cicero in the De Nat. Deor., of the tenets of the ancient philosophers, is to be found in Aristotle's Metaphysics. The English reader is referred to the Metaphysics, book i. pp. 13-46 (Bohn's Classical Library), also to the translator's analysis prefixed to this work, pp. 17-25. See also Diogenes' Lives of the Philosophers, and Tenneman's Manual of Philosophy (translated in Bohn's Library); Plutarch, De Placitis Philosophorum; Lewes' Biographical History of (Ancient) Philosophy; and Rev. Dr. F. D. Maurice's History of (Ancient) Metaphysical and Moral Philosophy. The same subject is discussed in Ritter's History of Philosophy (translated by Morrison).
[22] This word is variously given thus: Academian, Academeian, Academaic, Academe, Cademian, and Cadimian. The two last would seem to indicate the character rather than the philosophy of Pyrrho. To favour this view, the text should be altered into kai ademos, i.e., apodemos = from home, not domestic.
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 [23] 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. [24] We have likewise, on a former occasion, [25] expounded the doctrines of these briefly, not illustrating them with any degree of minuteness, but refuting them in coarse digest; not having considered it requisite to bring to light their secret [26] 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. [27] 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, [28] 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 [29] would attempt such an enormity, as we shall explain when we come to treat of such topics.
Since, however, reason compels us to plunge [30] 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, [31] as well as being reputed guardians of the Church, must not be found deficient in vigilance, [32] or disposed to suppress correct doctrine. [33] 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, [34] by means of our refutation, matters foreign (to our subject), but also whatsoever things the truth has received by the grace of the Father, [35] and ministered to men. These also, illustrating by argument and creating testimony [36] 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 opinions;--but that their doctrines have derived their origin [37] 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 [38] 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 propounded these heresies, [39] 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.
[23] Some hiatus at the beginning of this sentence is apparent.
[24] An elaborate defence of this position forms the subject of Cudworth's great work, The True Intellectual System of the Universe.
[25] This statement has been urged against Origen's authorship, in favour of Epiphanius, who wrote an extended treatise on the Heresies, with an abridgment.
[26] That is, their esoteric mysteries, intended only for a favoured few, as contrasted with the exoteric, designed for more general diffusion.