And this same (one) is styled also by [418] the Phrygians "unfruitful." For he is unfruitful when he is carnal, and causes the desire of the flesh. This, he says, is what is spoken: "Every tree not producing good fruit, is cut down and cast into the fire." [419] For these fruits, he says, are only rational living men, who enter in through the third gate. They say, forsooth, "Ye devour the dead, and make the living; (but) if ye eat the living, what will ye do?" They assert, however, that the living "are rational faculties and minds, and men--pearls of that unportrayable one cast before the creature below." [420] This, he says, is what (Jesus) asserts: "Throw not that which is holy unto the dogs, nor pearls unto the swine." [421] Now they allege that the work of swine and dogs is the intercourse of the woman with a man. And the Phrygians, he says, call this very one "goat-herd" (Aipolis), not because, he says, he is accustomed to feed the goats female and male, as the natural (men) use the name, but because, he says, he is "Aipolis"--that is, always ranging over,--who both revolves and carries around the entire cosmical system by his revolutionary motion. For the word "Polein" signifies to turn and change things; whence, he says, they all call the twos centre of the heaven poles (Poloi). And the poet says:--
"What sea-born sinless sage comes hither,
Undying Egyptian Proteus?" [422]
He is not undone, [423] he says, [424] but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated "Poleis." In this manner, he says, the Phrygians call this one "Aipolis," inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, "very fruitful" likewise, "because," says he, "more numerous are the children of the desolate one, than those of her which hath an husband;" [425] that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, "Rachel wept [426] for her children, and would not," says (the prophet), "be comforted; sorrowing for them, for she knew," says he, "that they are not." [427] But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phoenicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again--of water and the Spirit not carnal. At least Jeremiah himself remarked: "He is a man, and who shall know him?" [428] In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection.
The Phrygians, however, assert, he says, that he is likewise "a green ear of corn reaped." And after the Phrygians, the Athenians, while initiating people into the Eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, and marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: (I allude to) an ear of corn in silence reaped. But this ear of corn is also (considered) among the Athenians to constitute the perfect enormous illumination (that has descended) from the unportrayable one, just as the Hierophant himself (declares); not, indeed, emasculated like Attis, [429] but made a eunuch by means of hemlock, and despising [430] all carnal generation. (Now) by night in Eleusis, beneath a huge fire, (the Celebrant) enacting the great and secret mysteries, vociferates and cries aloud, saying, "August Brimo has brought forth a consecrated son, Brimus;" that is, a potent (mother has been delivered of) a potent child. But revered, he says, is the generation that is spiritual, heavenly, from above, and potent is he that is so born. For the mystery is called "Eleusin" and "Anactorium." "Eleusin," because, he says, we who are spiritual come flowing down from Adam above; for the word "eleusesthai" is, he says, of the same import with the expression "to come." But "Anactorium" is of the same import with the expression "to ascend upwards." This, he says, is what they affirm who have been initiated in the mysteries of the Eleusinians. It is, however, a regulation of law, that those who have been admitted into the lesser should again be initiated into the Great Mysteries. For greater destinies obtain greater portions. But the inferior mysteries, he says, are those of Proserpine below; in regard of which mysteries, and the path which leads thither, which is wide and spacious, and conducts those that are perishing to Proserpine, the poet likewise says:--
"But under her a fearful path extends,
Hollow, miry, yet best guide to
Highly-honoured Aphrodite's lovely grove." [431]
These, he says, are the inferior mysteries, those appertaining to carnal generation. Now, those men who are initiated into these inferior (mysteries) ought to pause, and (then) be admitted into the great (and) heavenly (ones). For they, he says, who obtain their shares (in this mystery), receive greater portions. For this, he says, is the gate of heaven; and this a house of God, where the Good Deity dwells alone. And into this (gate), he says, no unclean person shall enter, nor one that is natural or carnal; but it is reserved for the spiritual only. And those who come hither ought to cast off [432] their garments, and become all of them bridegrooms, emasculated through the virginal spirit. For this is the virgin [433] who carries in her womb and conceives and brings forth a son, not animal, not corporeal, but blessed for evermore. Concerning these, it is said, the Saviour has expressly declared that "straight and narrow is the way that leadeth unto life, and few there are that enter upon it; whereas broad and spacious is the way that leadeth unto destruction, and many there are that pass through it." [434]
[381] Or, "empty."
[382] The Abbe Cruice considers that this is taken from verses of Ezekiel, founding his opinion on fragments of these verses to be found in Eusebius' Præparat. Evang., ix. 38.
[383] Iliad, xv. 189.
[384] Matt. xiii. 13.
[385] The commentators refer to Isa. xxviii. 10. Epiphanius,Hæres., xxv., mentions these expressions, but assigns them a different meaning. Saulasau is tribulation,Caulacau hope, and Zeesar "hope, as yet, little." [See my note on Irenæus, p. 350, this series, and see Elucidation II.]
[386] John i. 3, 4.
[387] Gen. xliv. 2-5.
[388] Taken from Anacreon.
[389] John ii. 1-11.
[390] Matt. xiii. 33, 34; Luke xvii. 21.
[391] John vi. 53; Mark x. 38.
[392] John v. 37.
[393] apotetagmenou: some read apotetamenou.
[394] Ps. xxix. 3, 10.
[395] Ps. xxii. 20, 21; xxxv. 17.
[396] Isa. xli. 8; xliii. 1, 2.
[397] Isa. xlix. 15.
[398] Ps. xxiv. 7-9.
[399] Ps. xxii. 6; xxiv. 8.
[400] This is a quotation from the Septuagint, Job xl. 27. The reference to the authorized (English) version would be xli. 8.
[401] Gen. xxviii. 7, 17.
[402] John x. 9; Matt. vii. 13.
[403] [A strange amplifying of the word, which is now claimed exclusively for one. Elucidation III.]
[404] Eph. ii. 17.
[405] Matt. xxiii. 27.
[406] Matt. xxvii. 52, 53.
[407] 2 Cor. xii. 2.
[408] 1 Cor. ii. 13, 14.
[409] John vi. 44.
[410] Matt. vii. 21.
[411] Matt. xxi. 31.
[412] The word translated "revenues" and "ends" is the same--tele
[413] Ton holon: some read ton onion
[414] 1 Cor. x. 11.
[415] Matt. xiii. 3-9; Mark iv. 3-9; Luke viii. 5-8.
[416] Deut. xxxi. 20.
[417] Or, "genera."
[418] upo: Miller reads apo
[419] Matt. iii. 10; Luke iii. 9.
[420] kato: some read karpou
[421] Matt. vii. 6.
[422] Odyssey, iv. 384.
[423] piprasketai; literally, bought and sold, i.e., ruined.
[424] legei: some read amelei, i.e., doubtless, of course.
[425] Isa. liv. 1; Gal. iv. 27.
[426] eklaie: this is in the margin; elabe is in the ms. The marginal reading is the proper correction of that of the ms.
[427] Jer. xxxi. 15; Matt. ii. 18.
[428] Jer. xvii. 9.
[429] [The Phrygian Atys (see cap. iv. infra), whose history should have saved Origen from an imitation of heathenism.]
[430] paretemenos : some read apertismenos, i.e., perfecting.
[431] These verses have been ascribed to Parmenides.
[432] Or, "receive."
[433] Isa. vii. 14.
[434] Matt. vii. 13, 14.
Chapter IV.--Further Use Made of the System of the Phrygians; Mode of Celebrating the Mysteries; The Mystery of the "Great Mother;" These Mysteries Have a Joint Object of Worship with the Naasseni; The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus.
The Phrygians, however, further assert that the father of the universe is "Amygdalus," not a tree, he says, but that he is "Amygdalus" who previously existed; and he having in himself the perfect fruit, as it were, throbbing and moving in the depth, rent his breasts, and produced his now invisible, and nameless, and ineffable child, respecting whom we shall speak. For the word "Amyxai" signifies, as it were, to burst and sever through, as he says (happens) in the case of inflamed bodies, and which have in themselves any tumour; and when doctors have cut this, they call it "Amychai." In this way, he says, the Phrygians call him "Amygdalus," from which proceeded and was born the Invisible (One), "by whom all things were made, and nothing was made without Him." [435] And the Phrygians say that what has been thence produced is "Syrictas" (piper), because the Spirit that is born is harmonious. "For God," he says, "is Spirit; wherefore," he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal." [436] The Spirit, however, he says, is there where likewise the Father is named, and the Son is there born from this Father. This, he says, is the many-named, thousand-eyed Incomprehensible One, of whom every nature--each, however, differently--is desirous. This, he says, is the word of God, which, he says, is a word of revelation of the Great Power. Wherefore it will be sealed, and hid, and concealed, lying in the habitation where lies the basis of the root of the universe, viz. Æons, Powers, Intelligences, Gods, Angels, delegated Spirits, Entities, Nonentities, Generables, Ingenerables, Incomprehensibles, Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from which [437] what is least begins to increase gradually. That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible--(I mean) a point--will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed, [438] the point which is indivisible in the body; and, he says, no one knows this (point) save the spiritual only. This, he says, is what has been spoken: "There is no speech nor language where their voice is not heard." [439]
They rashly assume in this manner, that whatsoever things have been said and done by all men, (may be made to harmonize) with their own particular mental view, alleging that all things become spiritual. Whence likewise they assert, that those exhibiting themselves in theatres,--not even these say or do anything without premeditation. Therefore, he says, when, on the people assembling in the theatres, any one enters clad in a remarkable robe, carrying a harp and playing a tune (upon it, accompanying it) with a song of the great mysteries, he speaks as follows, not knowing what he says: "Whether (thou art) the race of Saturn or happy Jupiter, [440] or mighty Rhea, Hail, Attis, gloomy mutilation of Rhea. Assyrians style thee thrice-longed-for Adonis, and the whole of Egypt (calls thee) Osiris, celestial horn of the moon; Greeks denominate (thee) Wisdom; Samothracians, venerable Adam; Hæmonians, Corybas; and them Phrygians (name thee) at one time Papa, at another time Corpse, or God, or Fruitless, or Aipolos, or green Ear of Corn that has been reaped, or whom the very fertile Amygdalus produced--a man, a musician." This, he says, is multiform Attis, whom while they celebrate in a hymn, they utter these words: "I will hymn Attis, son of Rhea, not with the buzzing sounds of trumpets, or of Idæan pipers, which accord with (the voices of) the Curetes; but I will mingle (my song) with Apollo's music of harps, evoe, evan,' inasmuch as thou art Pan, as thou art Bacchus, as thou art shepherd of brilliant stars."
On account of these and such like reasons, these constantly attend the mysteries called those of the "Great Mother," supposing especially that they behold by means of the ceremonies performed there the entire mystery. For these have nothing more than the ceremonies that are performed there, except that they are not emasculated: they merely complete the work of the emasculated. For with the utmost severity and vigilance they enjoin (on their votaries) to abstain, as if they were emasculated, from intercourse with a woman. The rest, however, of the proceeding (observed in these mysteries), as we have declared at some length, (they follow) just as (if they were) emasculated persons. And they do not worship any other object but Naas, (from thence) being styled Naasseni. But Naas is the serpent from whom, i.e., from the word Naas, (the Naassene) says, are all that under heaven are denominated temples (Naous). And (he states) that to him alone--that is, Naas--is dedicated every shrine and every initiatory rite, and every mystery; and, in general, that a religious ceremony could not be discovered under heaven, in which a temple (Naos) has no existence; and in the temple itself is Naas, from whom it has received its denomination of temple (Naos). And these affirm that the serpent is a moist substance, just as Thales also, the Milesian, (spoke of water as an originating principle,) and that nothing of existing things, immortal or mortal, animate or inanimate, could consist at all without him. And that all things are subject unto him, and that he is good, and that he has all things in himself, as in the horn of the one-horned bull; [441] so as that he imparts beauty and bloom to all things that exist according to their own nature and peculiarity, as if passing through all, just as ("the river) proceeding forth from Edem, and dividing itself into four heads." [442]