Book V.
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Contents.
The following are the contents of the fifth book of the Refutation of all Heresies: [313] --
What the assertions are of the Naasseni, who style themselves Gnostics, and that they advance those opinions which the Philosophers of the Greeks previously propounded, as well as those who have handed down mystical (rites), from (both of) whom the Naasseni taking occasion, have constructed their heresies.
And what are the tenets of the Peratæ, and that their system is not framed by them out of the holy Scriptures, but from astrological art.
What is the doctrine of the Sethians, [314] and that, purloining [315] their theories from the wise men among the Greeks, they have patched together their own system out of shreds of opinion taken from Musæus, and Linus, and Orpheus.
What are the tenets of Justinus, and that his system is framed by him, not out of the holy Scriptures, but from the detail of marvels furnished by Herodotus the historian.
[313] [Consult Bunsen, vol. i. p. 35, always interesting and ingeniously critical; nobody should neglect his work. But for a judicial mind, compare Dr. Wordsworth, p. 182.]
[314] The ms. employs the form Sithians, which is obviously not the correct one.
[315] This term klepsilogos is frequently applied by Hippolytus to the heretics.
Chapter I.--Recapitulation; Characteristics of Heresy; Origin of the Name Naasseni; The System of the Naasseni.
I think that in the four preceding books I have very elaborately explained the opinions propounded by all the speculators among both Greeks and Barbarians, respecting the Divine Nature and the creation of the world; and not even have I omitted [316] the consideration of their systems of magic. So that I have for my readers undergone no ordinary amount of toil, in my anxiety to urge many forward into a desire of learning, and into stedfastness of knowledge in regard of the truth. It remains, therefore, to hasten on to the refutation of the heresies; but it is for the purpose of furnishing this (refutation) that we have put forward the statements already made by us. For from philosophers the heresiarchs deriving [317] starting-points, (and) like cobblers patching together, according to their own particular interpretation, the blunders of the ancients, have advanced them as novelties to those that are capable of being deceived, as we shall prove in the following books. In the remainder (of our work), the opportunity invites us to approach the treatment of our proposed subjects, and to begin from those who have presumed to celebrate a serpent, [318] the originator of the error (in question), through certain expressions devised by the energy of his own (ingenuity). The priests, then, and champions of the system, have been first those who have been called Naasseni, [319] being so denominated from the Hebrew language, for the serpent is called naas [320] (in Hebrew). Subsequently, however, they have styled themselves Gnostics, alleging that they alone have sounded the depths of knowledge. Now, from the system of these (speculators), many, detaching parts, have constructed a heresy which, though with several subdivisions, is essentially one, and they explain precisely the same (tenets); though conveyed under the guise of different opinions, as the following discussion, according as it progresses, will prove.
These (Naasseni), then, according to the system [321] advanced by them, magnify, (as the originating cause) of all things else, a man and a son of man. And this man is a hermaphrodite, and is denominated among them Adam; and hymns many and various are made to him. The hymns [322] however--to be brief--are couched among them in some such form as this: "From thee (comes) father, and through thee (comes) mother, two names immortal, progenitors of Æons, O denizen of heaven, thou illustrious man." But they divide him as Geryon [323] into three parts. For, say they, of this man one part is rational, another psychical, another earthly. And they suppose that the knowledge of him is the originating principle of the capacity for a knowledge of God, expressing themselves thus: "The originating principle of perfection is the knowledge [324] of man, while the knowledge of God is absolute perfection." All these qualities, however--rational, and psychical, and earthly--have, (the Naassene) says, retired and descended into one man simultaneously--Jesus, [325] who was born of Mary. And these three men (the Naassene) says, are in the habit of speaking (through Jesus) at the same time together, each from their own proper substances to those peculiarly their own. For, according to these, there are three kinds of all existent things--angelic, psychical, earthly; and there are three churches--angelic, psychical, earthly; and the names of these are elect, called, captive.
[316] Miller has apokalupsas for paraleipsas. This, however, can bear no intelligible meaning, except we add some other word, as thus: "not even have I failed to disclose." Schneidewin's correction of apokalupsas into paraleipsas is obviously an improvement.
[317] Metalabontes; some read metaschontes, which it is presumed might be rendered, "sharing in the opinions which gave occasion to these heterodox doctrines."
[318] i.e., ophis. This term has created the title "Ophites," which may be regarded as the generic denomination for all the advocates of this phase of Gnosticism.
[319] The heresy of the Naasseni is adverted to by the other leading writers on heresy in the early age of the Church. See St. Irenæus, i. 34; Origen, Contr. Cels., vi. 28 (p. 291 et seq. ed. Spenc.); Tertullian, Præscr., c. 47; Theodoret, Hæretic. Fabul., i. 14; Epiphanius, Advers. Hæreses., xxv. and xxxvii.; St. Augustine, De Hæres., xvii.; Jerome, Comment. Epist. ad Galat., lib. ii. The Abbe Cruice reminds his readers that the Naasseni carried their doctrines into India, and refers to the Asiatic Researches (vol. x. p. 39).
[320] The Hebrew word is nchs (nachash).
[321] para ton auton logon. Bernaysius suggests for these words, patera to auto logo. Schneidewin regards the emendation as an error, and Bunsen partly so. The latter would read, patera ton auton Logon, i.e., "The Naasseni honour the Father of all existent things, the Logos, as man and the Son of Man."
[322] See Irenæus, Hær., i. 1.
[323] Geryon (see note, chap. iii.) is afterwards mentioned as a synonyme with Jordan, i.e., "flowing from earth" (ge rhuon).
[324] gnosis,--a term often alluded to by St. John, and which gives its name "Gnosticism" to the various forms of the Ophitic heresy. The aphorism in the text is one that embodies a grand principle which lies at the root of all correct philosophy. In this and other instances it will be found that the system, however wild and incoherent in its theology, of the Naaseni and of some of the other Gnostic sects, was one which was constructed by a subtle analysis of thought, and by observation of nature.
[325] The Abbe Cruice remarks on this passage, that, as the statement here as regards Jesus Christ does not correspond with Origen's remarks on the opinions of the Naasseni in reference to our Lord, the Philosophumena cannot be the work of Origen.
Chapter II.--Naasseni Ascribe Their System, Through Mariamne, to James the Lord's Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the "Gospel According to Thomas;" Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni.
These are the heads of very numerous discourses which (the Naassene) asserts James the brother of the Lord handed down to Mariamne. [326] In order, then, that these impious (heretics) may no longer belie Mariamne or James, or the Saviour Himself, let us come to the mystic rites (whence these have derived their figment),--to a consideration, if it seems right, of both the Barbarian and Grecian (mysteries),--and let us see how these (heretics), collecting together the secret and ineffable mysteries of all the Gentiles, are uttering falsehoods against Christ, and are making dupes of those who are not acquainted with these orgies of the Gentiles. For since the foundation of the doctrine with them is the man Adam, and they say that concerning him it has been written, "Who shall declare his generation?" [327] learn how, partly deriving from the Gentiles the undiscoverable and diversified [328] generation of the man, they fictitiously apply it to Christ.
"Now earth," [329] say the Greeks, "gave forth a man, (earth) first bearing a goodly gift, wishing to become mother not of plants devoid of sense, nor beasts without reason, but of a gentle and highly favoured creature." "It, however, is difficult," (the Naassene) says, "to ascertain whether Alalcomeneus, [330] first of men, rose upon the Boeotians over Lake Cephisus; or whether it were the Idæan Curetes, a divine race; or the Phrygian Corybantes, whom first the sun beheld springing up after the manner of the growth of trees; or whether Arcadia brought forth Pelasgus, of greater antiquity than the moon; or Eleusis (produced) Diaulus, an inhabitant of Raria; or Lemnus begot Cabirus, fair child of secret orgies; or Pallene (brought forth) the Phlegræan Alcyoneus, oldest of the giants. But the Libyans affirm that Iarbas, first born, on emerging from arid plains, commenced eating the sweet acorn of Jupiter. But the Nile of the Egyptians," he says, "up to this day fertilizing mud, (and therefore) generating animals, renders up living bodies, which acquire flesh from moist vapour." The Assyrians, however, say that fish-eating Oannes [331] was (the first man, and) produced among themselves. The Chaldeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay inanimate, unmoved, (and) still as a statue; being an image of him who is above, who is celebrated as the man Adam, [332] having been begotten by many powers, concerning whom individually is an enlarged discussion.
In order, therefore, that finally the Great Man from above may be overpowered, "from whom," as they say, "the whole family named on earth and in the heavens has been formed, to him was given also a soul, that through the soul he might suffer; and that the enslaved image may be punished of the Great and most Glorious and Perfect Man, for even so they call him. Again, then, they ask what is the soul, and whence, and what kind in its nature, that, coming to the man and moving him, [333] it should enslave and punish the image of the Perfect Man. They do not, however, (on this point) institute an inquiry from the Scriptures, but ask this (question) also from the mystic (rites). And they affirm that the soul is very difficult to discover, and hard to understand; for it does not remain in the same figure or the same form invariably, or in one passive condition, that either one could express it by a sign, or comprehend it substantially.
But they have these varied changes (of the soul) set down in the gospel inscribed "according to the Egyptians." [334] They are, then, in doubt, as all the rest of men among the Gentiles, whether (the soul) is at all from something pre-existent, or whether from the self-produced (one), [335] or from a widespread Chaos. And first they fly for refuge to the mysteries of the Assyrians, perceiving the threefold division of the man; for the Assyrians first advanced the opinion that the soul has three parts, and yet (is essentially) one. For of soul, say they, is every nature desirous, and each in a different manner. For soul is cause of all things made; all things that are nourished, (the Naassene) says, and that grow, require soul. For it is not possible, he says, to obtain any nourishment or growth where soul is not present. For even stones, he affirms, are animated, for they possess what is capable of increase; but increase would not at any time take place without nourishment, for it is by accession that things which are being increased grow, but accession is the nourishment of things that are nurtured. Every nature, then, (the Naasene) says, of things celestial, and earthly, and infernal, desires a soul. And an entity of this description the Assyrians call Adonis or Endymion; [336] and when it is styled Adonis, Venus, he says, loves and desires the soul when styled by such a name. But Venus is production, according to them. But whenever Proserpine or Cora becomes enamoured with Adonis, there results, he says, a certain mortal soul separated from Venus (that is, from generation). But should the Moon pass into concupiscence for Endymion, and into love of her form, the nature, [337] he says, of the higher beings requires a soul likewise. But if, he says, the mother of the gods emasculate Attis, [338] and herself has this (person) as an object of affection, the blessed nature, he says, of the supernal and everlasting (beings) alone recalls the male power of the soul to itself.
For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). [339] For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, [340] but a new creature, [341] a new man, which is hermaphrodite. As to where, however, they use the expression "above," I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but--for so I may say--the universal creature; and this they declare to be what is affirmed by the Word. "For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature." What, however, the natural use is, according to them, we shall afterwards declare. "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly"--now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,--"and receiving in themselves that recompense of their error which was meet." [342] For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable [343] ointment (than his introduction) into unfading bliss.