[1503] pos metangizetai he psuche eis pente somata. But the Codex Bobiensis reads transferuntur; and the Latin version gives "quomodo et animæ in alia quoque corpora transfunduntur" = how the souls are also transfused into other bodies.
[1504] The text gives kelephon, which is spoken of in Migne as an unknown animal, though kelephos (thus accentuated) occurs in ecclesiastical writers in the sense of a leper. It is proposed to read elephantion, "of elephants;" and so the Codex Bobiensis gives "elephantorum corpora," and Codex Casinensis has "in elefantia eorum corpora," which is probably an error for "in elephantiacorum corpora." Routh suggests elephanteion. [Reliqu. Sac., vol. v. p. 58.]
[1505] theriasa, reaping.
[1506] nous, ennoia, phronesis, enthumesis, logismos. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.
[1507] tois aparches ousin eis skotos. But the Latin version gives "qui ex materia orti," etc.--who, having sprung from matter, are in darkness.
[1508] hornithion.
[1509] Explained as a species of Egyptian tree, in which the fruit grows from the stem. The Codex Casinensis has the strange reading, per se ad illam, for perseam, etc. See also Epiphanius, num. 9.
[1510] eis ta hola somata.
[1511] pessei. But the Latin version gives vulnerat, "wounds," from the reading plessei. [Note 2, p. 176, supra.]
[1512] eusebeian. But the Latin version gives alimenta.
[1513] eis tas geneas. But the Latin version has "poenis subdetur gehennæ" = will suffer the pains of hell. [Compare p. 185, infra, "Gehen."]
[1514] But the Latin version gives, "respondet ad eum qui ei detulit" = he makes answer to the person who brought it to him.
[1515] The text is, kai palin eisin heteroi kosmoi tines, ton phosteron dunanton apo toutou tou kosmou, ex hon anatellousi. Routh suggests ois tines, deleting ex hon.
[1516] Reading ei tis, as in the text. Routh suggests ei ti, = As to everything existing in this world, I have told you that the body thereof does, etc.
10. Now, with respect to paradise, it is not called a cosmos. [1517] The trees that are in it are lust and other seductions, which corrupt the rational powers of those men. And that tree in paradise, by which men know the good, is Jesus Himself, or [1518] the knowledge of Him in the world. He who partakes thereof discerns the good and the evil. The world itself, however, is not God's work; but it was the structure of a portion of matter, and consequently all things perish in it. And what the princes took as spoil from the first man, that is what makes the moon full, and what is being purged day by day of the world. And if the soul makes its exit without having gained the knowledge of the truth, it is given over to the demons, in order that they may subdue it in the Gehennas of fire; and after that discipline it is made to pass into bodies with the purpose of being brought into subjection, and in this manner it is cast into the mighty fire until the consummation. Again, regarding the prophets amongst you, [1519] he speaks thus: Their spirit is one of impiety, or of the lawlessness of the darkness which arose at the beginning. And being deceived by this spirit, they have not spoken truth; for the prince blinded their mind. And if any one follows their words, he dies for ever, bound to the clods of earth, because he has not learned the knowledge of the Paraclete. He also gave injunctions to his elect alone, who are not more than seven in number. And the charge was this: "When ye cease eating, pray, and put upon your head an olive, sworn with the invocation of many names for the confirmation of this faith." The names, however, were not made known to me; for only these seven make use of them. And again, the name Sabaoth, which is honourable and mighty with you, he declares to be the nature of man, and the parent of desire; for which reason the simple [1520] worship desire, and hold it to be a deity. Furthermore, as regards the manner of the creation of Adam, he tells us that he who said, "Come and let us make man in our image, after our likeness," or "after the form which we have seen," is the prince who addressed the other princes in terms which may be thus interpreted: "Come, give me of the light which we have received, and let us make man after the form of us princes, even after that form which we have seen, that is to say, [1521] the first man." And in that manner he [1522] created the man. They created Eve also after the like fashion, imparting to her of their own lust, with a view to the deceiving of Adam. And by these means the construction of the world proceeded from the operations of the prince.
[1517] But the Latin has "qui vocatur," etc. = which is called, etc. And Routh thereof proposes hos kaleitai for ou kaleitai.
[1518] The text gives simply he gnosis. The Codex Bobiensis has et scientia. Hence Routh would read kai he gnosis, and the knowledge.
[1519] Retaining the reading humin, though Petavius would substitute emin, us. [Routh corrects Petav., R. S., vol. v. pp. 63, 64.]
[1520] haplarioi, in the Latin version Simpliciores, a name apparently given to the Catholics by the Manichæans. See Ducangii Glossarium mediæ et infimæ Græcitatis. [Routh, v. p. 65, worth noting.]
[1521] The text gives ho esti protos anthropos. Routh proposes ho esti, etc.
[1522] Or, they.
11. He holds also that God has no part with the world itself, and finds no pleasure in it, by reason of its having been made a spoil of from the first by the princes, and on account of the ill that rose on it. Wherefore He sends and takes away from them day by day the soul belonging to Him, through the medium of these luminaries, the sun and the moon, by which the whole world and all creation are dominated. Him, again, who spake with Moses, and the Jews, and the priests, he declares to be the prince of the darkness; so that the Christians, and the Jews, and the Gentiles are one and the same body, worshipping the same God: for He seduces them in His own passions, being no God of truth. For this reason all those who hope in that God who spake with Moses and the prophets have to be bound together with the said deity, [1523] because they have not hoped in the God of truth; for that deity spake with him in accordance with their own passions. Moreover, after all these things, he speaks in the following terms with regard to the end, [1524] as he has also written: When the elder has displayed his image, [1525] the Omophorus then lets the earth go from him, and so the mighty fire gets free, and consumes the whole world. Then, again, he lets the soil go with the new æon, [1526] in order that all the souls of sinners may be bound for ever. These things will take place at the time when the man's image [1527] has come. [1528] And all these powers put forth by God, [1529] --namely, Jesus, who is in the smaller ship, [1530] and the Mother of Life, and the twelve helmsmen, [1531] and the virgin of the light, and the third elder, who is in the greater ship, and the living spirit, and the wall [1532] of the mighty fire, and the wall of the wind, and the air, and the water, and the interior living fire,--have their seat in the lesser luminary, until the fire shall have consumed the whole world: and that is to happen within so many years, the exact number of which, however, I have not ascertained. And after these things there will be a restitution of the two natures; [1533] and the princes will occupy the lower parts proper to them, and the Father the higher parts, receiving again what is His own due possession.--All this doctrine he delivered to his three disciples, and charged each to journey to a separate clime. [1534] The Eastern parts fell thus to the lot of Addas; Thomas [1535] obtained the Syrian territories as his heritage; and another, to wit, Hermeias, directed his course towards Egypt. And to this day they, sojourn there, with the purpose of establishing the propositions contained in this doctrine. [1536]
[1523] met' autou echousi dethenai.
[1524] epi telei.
[1525] The text is kathos autos egrapsen; O presbutes, etc. The Codex Bobiensis gives, "Sicut ipse senior scripsit: Cum manifestam feceris," etc., = As the elder himself wrote: When thou hast, etc. The elder here is probably the same as the third elder farther on.
[1526] The Greek is, aphiesi ton bolon meta tou neou aionos; but the Latin version has the strangely diverse rendering, "dimittunt animam quæ objicitur inter medium novi sæculi" = they let go the soul that is placed in the midst of the new age. [Routh has ten bolon.]
[1527] andrias.
[1528] But the Latin gives, "cum statuta venerit dies" = when the appointed day has come.
[1529] hai de probolai pasai.
[1530] ploio. [See Routh, p. 68, on this locus mire depravatus.]
[1531] kubernetai.
[1532] teichos.
[1533] ton duo phuseon. But the Latin version gives duorum luminarium, and the Codex Casinensis has luminariorum, the two luminaries.
[1534] Reading klimata, with Petavius, for klemata.
[1535] The Codex Casinensis makes no mention of Thomas.
[1536] Here ends the Greek of Epiphanius.
12. When Turbo had made this statement, Archelaus was intensely excited; but Marcellus remained unmoved, for he expected that God would come to the help of His truth. Archelaus, however, had additional cares in his anxiety about the people, like the shepherd who becomes concerned for his sheep when secret perils threaten them from the wolves. Accordingly Marcellus loaded Turbo with the most liberal gifts, and instructed him to remain in the house of Archelaus the bishop. [1537] But on that selfsame day Manes arrived, bringing along with him certain chosen youths and virgins to the number of twenty-two. [1538] And first of all he sought for Turbo at the door of the house of Marcellus; and on failing to find him there, he went in to salute Marcellus. On seeing him, Marcellus at first was struck with astonishment at the costume in which he presented himself. For he wore a kind of shoe which is usually called in common speech the quadrisole; [1539] he had also a party-coloured cloak, of a somewhat airy [1540] appearance; in his hand he grasped a very sturdy staff of ebony-wood; [1541] he carried a Babylonian book under his left arm; his legs were swathed in trousers of different colours, the one being red, and the other green as a leek; and his whole mien was like that of some old Persian master and commandant. [1542] Thereupon Marcellus sent forthwith for Archelaus, who arrived so quickly as almost to outstrip the word, and on entering was greatly tempted at once to break out against him, being provoked to that instantly by the very sight of his costume and his appearance, though more especially also by the fact that he had himself been turning over in his mind in his retirement [1543] the various matters which he had learned from the recital of Turbo, and had thus come carefully prepared. But Marcellus, in his great thoughtfulness, repressed all zeal for mere wrangling, and decided to hear both parties. With that view he invited the leading men of the city; and from among them he selected as judges of the discussion certain adherents of the Gentile religion, four in number. The names of these umpires were as follows: Manippus, a person deeply versed in the art of grammar and the practice of rhetoric; Ægialeus, [1544] a very eminent physician, and a man of the highest reputation for learning; and Claudius and Cleobolus, [1545] two brothers famed as rhetoricians. [1546] A splendid assemblage was thus convened; so large, indeed, that the house of Marcellus, which was of immense size, was filled with those who had been called to be hearers. And when the parties who proposed to speak in opposition to each other had taken their places in view of all, then those who had been elected as judges took their seats in a position elevated above all others: and the task of commencing the disputation was assigned to Manes. Accordingly, when silence was secured, he began [1547] the discussion in the following terms: [1548] --
[1537] The words, the bishop, are omitted in the Codex Bobiensis.
[1538] But Codex Bobiensis gives duodecim, twelve.
[1539] But the Codex Bobiensis gives trisolium, the trisole. Strabo, book xv., tells us that the Persians wore high shoes.
[1540] Aërina, sky-like. [This portrait seems from life.]
[1541] Ducange in his Glossary, under the word Ebellinos, shows from Callisthenes that the prophets or interpreters of sacred things carried an ebony staff. [Ezek. xxvii. 15; Routh, p. 71.]
[1542] The text is, "vultus vero ut senis Persæ artificis et bellorum ducis videbatur." Philippus Buonarruotius, in the Osservazioni sopra alcuni frammenti di vasi antichi di Vetro, Florence, 1716, p. 69, thinks that this rendering has arisen from the Latin translator's having erroneously read hos demiourgou kai strategou instead of hos demarchou kai strategou. Taking strategou, therefore, in the civil sense which it bears in various passages, he would interpret the sentence thus: "His whole mien was like that of an old Persian tribune and magistrate." See Gallandi's note [in Routh, p. 71].