The Refutation of All Heresies.

 Book I.

 The Proœmium.—Motives for Undertaking the Refutation Exposure of the Ancient Mysteries Plan of the Work Completeness of the Refutation Value of th

 Chapter I.—Thales His Physics and Theology Founder of Greek Astronomy.

 Chapter II.—Pythagoras His Cosmogony Rules of His Sect Discoverer of Physiognomy His Philosophy of Numbers His System of the Transmigration of So

 Chapter III.—Empedocles His Twofold Cause Tenet of Transmigration.

 Chapter IV.—Heraclitus His Universal Dogmatism His Theory of Flux Other Systems.

 After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity

 Chapter V.—Anaximander His Theory of the Infinite His Astronomic Opinions His Physics.

 Chapter VI.—Anaximenes His System of “An Infinite Air ” His Views of Astronomy and Natural Phenomena.

 Chapter VII.—Anaxagoras His Theory of Mind Recognises an Efficient Cause His Cosmogony and Astronomy.

 Chapter VIII.—Archelaus System Akin to that of Anaxagoras His Origin of the Earth and of Animals Other Systems.

 Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very m

 Chapter IX.—Parmenides His Theory of “Unity ” His Eschatology.

 Chapter X.—Leucippus His Atomic Theory.

 Chapter XI.—Democritus His Duality of Principles His Cosmogony.

 Chapter XII.—Xenophanes His Scepticism His Notions of God and Nature Believes in a Flood.

 Chapter XIII.—Ecphantus His Scepticism Tenet of Infinity.

 Chapter XIV.—Hippo His Duality of Principles His Psychology.

 So far, then, we think we have sufficiently adduced (the opinions of) these wherefore, inasmuch as we have adequately gone in review through the tene

 Chapter XV.—Socrates His Philosophy Reproduced by Plato.

 Chapter XVI.—Plato Threefold Classification of Principles His Idea of God Different Opinions Regarding His Theology and Psychology His Eschatology

 Chapter XVII.—Aristotle Duality of Principles His Categories His Psychology His Ethical Doctrines Origin of the Epithet “Peripatetic.”

 Chapter XVIII.—The Stoics Their Superiority in Logic Fatalists Their Doctrine of Conflagrations.

 Chapter XIX.—Epicurus Adopts the Democritic Atomism Denial of Divine Providence The Principle of His Ethical System.

 Chapter XX.—The Academics Difference of Opinion Among Them.

 Chapter XXI.—The Brachmans Their Mode of Life Ideas of Deity Different Sorts Of Their Ethical Notions.

 Chapter XXII.—The Druids Progenitors of Their System.

 Chapter XXIII.—Hesiod The Nine Muses The Hesiodic Cosmogony The Ancient Speculators, Materialists Derivative Character of the Heresies from Heathe

 Chapter I.—System of the Astrologers Sidereal Influence Configuration of the Stars.

 Chapter II.—Doctrines Concerning Æons The Chaldean Astrology Heresy Derivable from It.

 Chapter III.—The Horoscope the Foundation of Astrology Indiscoverability of the Horoscope Therefore the Futility of the Chaldean Art.

 Chapter IV.—Impossibility of Fixing the Horoscope Failure of an Attempt to Do This at the Period of Birth.

 Chapter V.—Another Method of Fixing the Horoscope at Birth Equally Futile Use of the Clepsydra in Astrology The Predictions of the Chaldeans Not Ve

 Chapter VI.—Zodiacal Influence Origin of Sidereal Names.

 Chapter VII.—Practical Absurdity of the Chaldaic Art Development of the Art.

 Chapter VIII.—Prodigies of the Astrologers System of the Astronomers Chaldean Doctrine of Circles Distances of the Heavenly Bodies.

 Chapter IX.—Further Astronomic Calculations.

 Chapter X.—Theory of Stellar Motion and Distance in Accordance with Harmony.

 Chapter XI.—Theory of the Size of the Heavenly Bodies in Accordance with Numerical Harmonies.

 Chapter XII.—Waste of Mental Energy in the Systems of the Astrologers.

 Chapter XIII.—Mention of the Heretic Colarbasus Alliance Between Heresy and the Pythagorean Philosophy.

 Chapter XIV.—System of the Arithmeticians Predictions Through Calculations Numerical Roots Transference of These Doctrines to Letters Examples in

 Chapter XV.—Quibbles of the Numerical Theorists The Art of the Frontispicists (Physiognomy) Connection of This Art with Astrology Type of Those Bor

 Chapter XVI.—Type of Those Born Under Taurus.

 Chapter XVII.—Type of Those Born Under Gemini.

 Chapter XVIII.—Type of Those Born Under Cancer.

 Chapter XIX.—Type of Those Born Under Leo.

 Chapter XX.—Type of Those Born Under Virgo.

 Chapter XXI.—Type of Those Born Under Libra.

 Chapter XXII.—Type of Those Born Under Scorpio.

 Chapter XXIII.—Type of Those Born Under Sagittarius.

 Chapter XXIV.—Type of Those Born Under Capricorn.

 Chapter XXV.—Type of Those Born Under Aquarius.

 Chapter XXVI.—Type of Those Born Under Pisces.

 Chapter XXVII.—Futility of This Theory of Stellar Influence.

 … And (the sorcerer), taking (a paper), directs the inquirer to write down with water whatever questions he may desire to have asked from the demons.

 Chapter XXIX.—Display of Different Eggs.

 Chapter XXX.—Self-Slaughter of Sheep.

 Chapter XXXI.—Method of Poisoning Goats.

 Chapter XXXII.—Imitations of Thunder, and Other Illusions.

 Chapter XXXIII.—The Burning Æsculapius Tricks with Fire.

 Chapter XXXIV.—The Illusion of the Sealed Letters Object in Detailing These Juggleries.

 Chapter XXXV.—The Divination by a Cauldron Illusion of Fiery Demons Specimen of a Magical Invocation.

 Chapter XXXVI.—Mode of Managing an Apparition.

 Chapter XXXVII.—Illusive Appearance of the Moon.

 Chapter XXXVIII.—Illusive Appearance of the Stars.

 Chapter XXXIX.—Imitation of an Earthquake.

 Chapter XL.—Trick with the Liver.

 Chapter XLI.—Making a Skull Speak.

 Chapter XLII.—The Fraud of the Foregoing Practices Their Connection with Heresy.

 Chapter XLIII.—Recapitulation of Theologies and Cosmogonies System of the Persians Of the Babylonians The Egyptian Notion of Deity Their Theology

 Chapter XLIV.—Egyptian Theory of Nature Their Amulets.

 Chapter XLV.—Use of the Foregoing Discussions.

 Chapter XLVI.—The Astrotheosophists Aratus Imitated by the Heresiarchs His System of the Disposition of the Stars.

 Chapter XLVII.—Opinions of the Heretics Borrowed from Aratus.

 Chapter XLVIII.—Invention of the Lyre Allegorizing the Appearance and Position of the Stars Origin of the Phœnicians The Logos Identified by Aratus

 Chapter XLIX.—Symbol of the Creature And of Spirit And of the Different Orders of Animals.

 Chapter L.—Folly of Astrology.

 Chapter LI.—The Hebdomadarii System of the Arithmeticians Pressed into the Service of Heresy Instances Of, in Simon and Valentinus The Nature of t

 Book V.

 Chapter I.—Recapitulation Characteristics of Heresy Origin of the Name Naasseni The System of the Naasseni.

 Chapter II.—Naasseni Ascribe Their System, Through Mariamne, to James the Lord’s Brother Really Traceable to the Ancient Mysteries Their Psychology

 Chapter III.—Further Exposition of the Heresy of the Naasseni Profess to Follow Homer Acknowledge a Triad of Principles Their Technical Names of th

 Chapter IV.—Further Use Made of the System of the Phrygians Mode of Celebrating the Mysteries The Mystery of the “Great Mother ” These Mysteries Hav

 Chapter V.—Explanation of the System of the Naasseni Taken from One of Their Hymns.

 Chapter VI.—The Ophites the Grand Source of Heresy.

 Chapter VII.—The System of the Peratæ Their Tritheism Explanation of the Incarnation.

 Chapter VIII.—The Peratæ Derive Their System from the Astrologers This Proved by a Statement of the Astrological Theories of the Zodiac Hence the Te

 Chapter IX.—System of the Peratæ Explained Out of One of Their Own Books.

 Chapter X.—The Peratic Heresy Nominally Different from Astrology, But Really the Same System Allegorized.

 Chapter XI.—Why They Call Themselves Peratæ Their Theory of Generation Supported by an Appeal to Antiquity Their Interpretation of the Exodus ofIsra

 Chapter XII.—Compendious Statement of the Doctrines of the Peratæ.

 Chapter XIII.—The Peratic Heresy Not Generally Known.

 Chapter XIV.—The System of the Sethians Their Triad of Infinite Principles Their Heresy Explained Their Interpretation of the Incarnation.

 Chapter XV.—The Sethians Support Their Doctrines by an Allegorical Interpretation of Scripture Their System Really Derived from Natural Philosophers

 Chapter XVI.—The Sethian Theory Concerning “Mixture” And “Composition ” Application of It to Christ Illustration from the Well of Ampa.

 Chapter XVII.—The Sethian Doctrines to Be Learned from the “Paraphrase of Seth.”

 Chapter XVIII.—The System of Justinus Antiscriptural and Essentially Pagan.

 Chapter XIX.—The Justinian Heresy Unfolded in the “Book of Baruch.”

 Chapter XX.—The Cosmogony of Justinus an Allegorical Explanation of Herodotus’ Legend of Hercules.

 Chapter XXI.—Justinus’ Triad of Principles His Angelography Founded on This Triad His Explanation of the Birth, Life, and Death of Our Lord.

 Chapter XXII.—Oath Used by the Justinian Heretics The Book of Baruch The Repertory of Their System.

 Chapter XXIII.—Subsequent Heresies Deducible from the System of Justinus.

 Book VI.

 Whatever opinions, then, were entertained by those who derived the first principles (of their doctrine) from the serpent, and in process of time delib

 Chapter II.—Simon Magus.

 Chapter III.—Story of Apsethus the Libyan.

 Chapter IV.—Simon’s Forced Interpretation of Scripture Plagiarizes from Heraclitus and Aristotle Simon’s System of Sensible and Intelligible Existen

 Chapter V.—Simon Appeals to Scripture in Support of His System.

 Chapter VI.—Simon’s System Expounded in the Work, Great Announcement Follows Empedocles.

 Chapter VII.—Simon’s System of a Threefold Emanation by Pairs.

 Chapter VIII.—Further Progression of This Threefold Emanation Co-Existence with the Double Triad of a Seventh Existence.

 Chapter IX.—Simon’s Interpretation of the Mosaic Hexaëmeron His Allegorical Representation of Paradise.

 Chapter X.—Simon’s Explanation of the First Two Books of Moses.

 Chapter XI.—Simon’s Explanation of the Three Last Books of the Pentateuch.

 Chapter XII.—Fire a Primal Principle, According to Simon.

 Chapter XIII.—His Doctrine of Emanation Further Expanded.

 Chapter XIV.—Simon Interprets His System by the Mythological Representation of Helen of Troy Gives an Account of Himself in Connection with the Troja

 Chapter XV.—Simon’s Disciples Adopt the Mysteries Simon Meets St. Peter at Rome Account of Simon’s Closing Years.

 Chapter XVI.—Heresy of Valentinus Derived from Plato and Pythagoras.

 Chapter XVII.—Origin of the Greek Philosophy.

 Chapter XVIII.—Pythagoras’ System of Numbers.

 Chapter XIX.—Pythagoras’ Duality of Substances His “Categories.”

 Chapter XX.—Pythagoras’ Cosmogony Similar to that of Empedocles.

 Chapter XXI.—Other Opinions of Pythagoras.

 Chapter XXII.—The “Sayings” Of Pythagoras.

 Chapter XXIII.—Pythagoras’ Astronomic System.

 Chapter XXIV.—Valentinus Convicted of Plagiarisms from the Platonic and Pythagoric Philosophy The Valentinian Theory of Emanation by Duads.

 Chapter XXV.—The Tenet of the Duad Made the Foundation of Valentinus’ System of the Emanation of Æons.

 Chapter XXVI.—Valentinus’ Explanation of the Existence of Christ and the Spirit.

 Chapter XXVII.—Valentinus’ Explanation of the Existence of Jesus Power of Jesus Over Humanity.

 Chapter XXVIII.—The Valentinian Origin of the Creation.

 Chapter XXIX.—The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.

 Chapter XXX.—Valentinus’ Explanation of the Birth of Jesus Twofold Doctrine on the Nature of Jesus’ Body Opinion of the Italians, that Is, Heracleon

 Chapter XXXI.—Further Doctrines of Valentinus Respecting the Æons Reasons for the Incarnation.

 Chapter XXXII.—Valentinus Convicted of Plagiarisms from Plato.

 Chapter XXXIII.—Secundus’ System of Æons Epiphanes Ptolemæus.

 Chapter XXXIV.—System of Marcus A Mere Impostor His Wicked Devices Upon the Eucharistic Cup.

 Chapter XXXV.—Further Acts of Jugglery on the Part of Marcus.

 Chapter XXXVI.—The Heretical Practices of the Marcites in Regard of Baptism.

 Chapter XXXVII.—Marcus’ System Explained by Irenæus Marcus’ Vision The Vision of Valentinus Revealing to Him His System.

 Chapter XXXVIII.—Marcus’ System of Letters.

 Chapter XXXIX.—The Quaternion Exhibits “Truth.”

 Chapter XL.—The Name of Christ Jesus.

 Chapter XLI.—Marcus’ Mystic Interpretation of the Alphabet.

 Chapter XLII.—His System Applied to Explain Our Lord’s Life and Death.

 Chapter XLIII—Letters, Symbols of the Heavens.

 Chapter XLIV.—Respecting the Generation of the Twenty-Four Letters.

 Chapter XLV.—Why Jesus is Called Alpha.

 Chapter XLVI.—Marcus’ Account of the Birth and Life of Our Lord.

 Chapter XLVII.—The System of Marcus Shown to Be that of Pythagoras, by Quotations from the Writings of Marcus’ Followers.

 Chapter XLVIII.—Their Cosmogony Framed According to These Mystic Doctrines of Letters.

 Chapter XLIX.—The Work of the Demiurge Perishable.

 Chapter L.—Marcus and Colarbasus Refuted by Irenæus.

 Book VII.

 Chapter I.—Heresy Compared to (1) the Stormy Ocean, (2) the Rocks of the Sirens Moral from Ulysses and the Sirens.

 Chapter II.—The System of Basilides Derived from Aristotle.

 Chapter III.—Sketch of Aristotle’s Philosophy.

 Chapter IV.—Aristotle’s General Idea.

 Chapter V.—Nonentity as a Cause.

 Chapter VI.—Substance, According to Aristotle The Predicates.

 Chapter VII.—Aristotle’s Cosmogony His “Psychology ” His “Entelecheia ” His Theology His Ethics Basilides Follows Aristotle.

 Chapter VIII.—Basilides and Isidorus Allege Apostolic Sanction for Their Systems They Really Follow Aristotle.

 Chapter IX.—Basilides Adopts the Aristotelian Doctrine of “Nonentity.”

 Chapter X.—Origin of the World Basilides’ Account of the “Sonship.”

 Chapter XI.—The “Great Archon” Of Basilides.

 Chapter XII.—Basilides Adopts the “Entelecheia” Of Aristotle.

 Chapter XIII.—Further Explanation of the “Sonship.”

 Chapter XIV.—Whence Came the Gospel The Number of Heavens According to Basilides Explanation of Christ’s Miraculous Conception.

 Chapter XV.—God’s Dealings with the Creature Basilides’ Notion of (1) the Inner Man, (2) the Gospel His Interpretation of the Life and Sufferings of

 Chapter XVI.—The System of Saturnilus.

 Chapter XVII.—Marcion His Dualism Derives His System from Empedocles Sketch of the Doctrine of Empedocles.

 Chapter XVIII.—Source of Marcionism Empedocles Reasserted as the Suggester of the Heresy.

 Chapter XIX.—The Heresy of Prepon Follows Empedocles Marcion Rejects the Generation of the Saviour.

 Chapter XX.—The Heresy of Carpocrates Wicked Doctrines Concerning Jesus Christ Practise Magical Arts Adopt a Metempsychosis.

 Chapter XXI.—The System of Cerinthus Concerning Christ.

 Chapter XXII.—Doctrine of the Ebionæans.

 Chapter XXIII.—The Heresy of Theodotus.

 Chapter XXIV.—The Melchisedecians The Nicolaitans.

 Chapter XXV.—The Heresy of Cerdon.

 Chapter XXVI.—The Doctrines of Apelles Philumene, His Prophetess.

 Contents.

 Chapter I.—Heresies Hitherto Refuted Opinions of the Docetæ.

 Chapter II.—Docetic Notion of the Incarnation Their Doctrines of Æons Their Account of Creation Their Notion of a Fiery God.

 Chapter III.—Christ Undoes the Work of the Demiurge Docetic Account of the Baptism and Death of Jesus Why He Lived for Thirty Years on Earth.

 Chapter IV.—Docetic Doctrine Derived from the Greek Sophists.

 Chapter V.—Monoïmus Man the Universe, According to Monoïmus His System of the Monad.

 Chapter VI.—Monoïmus’ “Iota ” His Notion of the “Son of Man.”

 Chapter VII.—Monoïmus on the Sabbath Allegorizes the Rod of Moses Notion Concerning the Decalogue.

 Chapter VIII.—Monoïmus Explains His Opinions in a Letter to Theophrastus Where to Find God His System Derived from Pythagoras.

 Chapter IX.—Tatian.

 Chapter X.—Hermogenes Adopts the Socratic Philosophy His Notion Concerning the Birth and Body of Our Lord.

 Chapter XI.—The Quartodecimans.

 Chapter XII.—The Montanists Priscilla and Maximilla Their Prophetesses Some of Them Noetians.

 Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner with the Church. In respect, however,

 Book IX.

 A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest strugg

 Chapter II.—Source of the Heresy of Noetus Cleomenes His Disciple Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus Noetian

 Chapter III.—Noetianism an Offshoot from the Heraclitic Philosophy.

 Chapter IV.—An Account of the System of Heraclitus.

 Chapter V.—Heraclitus’ Estimate of Hesiod Paradoxes of Heraclitus His Eschatology The Heresy of Noetus of Heraclitean Origin Noetus’ View of the B

 Chapter VI.—Conduct of Callistus and Zephyrinus in the Matter of Noetianism Avowed Opinion of Zephyrinus Concerning Jesus Christ Disapproval of Hipp

 Chapter VII.—The Personal History of Callistus His Occupation as a Banker Fraud on Carpophorus Callistus Absconds Attempted Suicide Condemned to

 Chapter VIII.—Sect of the Elchasaites Hippolytus’ Opposition to It.

 Chapter IX.—Elchasai Derived His System from Pythagoras Practised Incantations.

 Chapter X.—Elchasai’s Mode of Administering Baptism Formularies.

 Chapter XI.—Precepts of Elchasai.

 Chapter XII.—The Heresy of the Elchasaites a Derivative One.

 Chapter XIII.—The Jewish Sects.

 Chapter XIV.—The Tenets of the Esseni.

 Chapter XV.—The Tenets of the Esseni Continued.

 Chapter XVI.—The Tenets of the Esseni Continued.

 Chapter XVII.—The Tenets of the Esseni Continued.

 Chapter XVIII.—The Tenets of the Esseni Continued.

 Chapter XIX.—The Tenets of the Esseni Continued.

 Chapter XX.—The Tenets of the Esseni Concluded.

 Chapter XXI.—Different Sects of the Esseni.

 Chapter XXII.—Belief of the Esseni in the Resurrection Their System a Suggestive One.

 Chapter XXIII.—Another Sect of the Esseni: the Pharisees.

 Chapter XXIV.—The Sadducees.

 Chapter XXV.—The Jewish Religion.

 Chapter XXVI.—Conclusion to the Work Explained.

 Book X.

 Chapter I.—Recapitulation.

 Chapter II.—Summary of the Opinions of Philosophers.

 Chapter III.—Summary of the Opinions of Philosophers Continued.

 Chapter IV.—Summary of the Opinions of Philosophers Continued.

 Chapter V.—The Naasseni.

 Chapter VI.—The Peratæ.

 Chapter VII.—The Sethians.

 Chapter VIII.—Simon Magus.

 Chapter IX.—Valentinus.

 Chapter X.—Basilides.

 Chapter XI.—Justinus.

 Chapter XII.—The Docetæ.

 Chapter XIII.—Monoïmus.

 Chapter XIV.—Tatian.

 Chapter XV.—Marcion and Cerdo.

 Chapter XVI.—Apelles.

 Chapter XVII.—Cerinthus.

 Chapter XVIII.—The Ebionæans.

 But Theodotus of Byzantium introduced a heresy of the following description, alleging that all things were created by the true God whereas that Chris

 Chapter XX.—Melchisedecians.

 Chapter XXI.—The Phrygians or Montanists.

 Chapter XXII.—The Phrygians or Montanists Continued.

 Chapter XXIII.—Noetus and Callistus.

 Chapter XXIV.—Hermogenes.

 Chapter XXV.—The Elchasaites.

 Chapter XXVI.—Jewish Chronology.

 Chapter XXVII.—Jewish Chronology Continued.

 Chapter XXVIII.—The Doctrine of the Truth.

 Chapter XXIX.—The Doctrine of the Truth Continued.

 Chapter XXX.—The Author’s Concluding Address.

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 omitted297    This passage occurs in Sextus Empiricus.    Miller has ἀποκαλύψας for παραλείψας.  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 ἀποκαλύψας into παραλείψας is obviously an improvement. 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 deriving298    Or, “the knowledge of.”    Μεταλαβόντες; some read μετασχόντες, which it is presumed might be rendered, “sharing in the opinions which gave occasion to these heterodox doctrines.” 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,299    Horoscope (from ὥρα σκοπός) is the act of observing the aspect of the heavens at the moment of any particular birth. Hereby the astrologer alleged his ability of foretelling the future career of the person so born. The most important part of the sky for the astrologer’s consideration was that sign of the Zodiac which rose above the horizon at the moment of parturition. This was the “horoscope ascendant,” or “first house.” The circuit of the heavens was divided into twelve “houses,” or zodiacal signs.    i.e., ὄφις. This term has created the title “Ophites,” which may be regarded as the generic denomination for all the advocates of this phase of Gnosticism. 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,300    Or, “difference.”    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). being so denominated from the Hebrew language, for the serpent is called naas301    Or, “during.”    The Hebrew word is נָחָשׁ (nachash). (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 system302    ἀποτέξεως; some would read ἀποτάξεως.    παρὰ τὸν αὐτῶν λόγον. Bernaysius suggests for these words, πατέρα τῷ αὐτῷ λόγῳ.  Schneidewin regards the emendation as an error, and Bunsen partly so. The latter would read, πατέρα τὸν αὐτῶν Λόγον, i.e., “The Naasseni honour the Father of all existent things, the Logos, as man and the Son of Man.” 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 hymns303    The passage is given more explicitly in Sextus Empiricus. (See Adversus Astrol., v. 53.)    See Irenæus, Hær., i. 1. 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 Geryon304    Sextus uses almost these words.    Geryon (see note, chap. iii.) is afterwards mentioned as a synonyme with Jordan, i.e., “flowing from earth” (γῆ ῥύων). 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 knowledge305    Or “lodgment” (Sextus), or “deposition.”    γνῶσις,—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. 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,306    Or, “attendants of physicians.”    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. 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.

[6] Πάνυ νομίζω πεπονημένως [ἡμᾶς] τὰ δόξαντα πᾶσι τοῖς καθ' Ἕλληνάς τε καὶ βαρβάρους [φιλοσόφοις] περί τε τοῦ θείου καὶ τῆς τοῦ κόσμου δημιουργίας ἐκτεθεῖσθαι ἐν ταῖς πρὸ ταύτης τέσσαρσι βίβλοις: ὧν οὐδὲ τὰ περίεργα ἀποκαλύψας, οὐ τὸν τυχόντα πόνον ἀναδέδεγμαι τοῖς ἐντυγχάνουσι, προτρεπόμενος πολλοὺς πρὸς φιλομάθ(ειαν) καὶ ἀσφάλειαν τῆς περὶ τὴν ἀλήθειαν γνώσεως. περιλείπεται τοίνυν ἐπὶ τὸν τῶν αἱρέσεων ἔλεγχον ὁρμᾶν: (τ)ού(του) [γὰρ] χάριν καὶ τὰ προειρημένα ἡμῖν ἐκτεθείμεθα: ἀφ' ὧν τὰς ἀφορμὰς μετασχόντες οἱ αἱρεσιάρχαι, δίκην παλαιορράφων (συγκ)αττύσαντες πρὸς τὸν ἴδιον νοῦν, τὰ τῶν παλαιῶν σφάλματα ὡς καινὰ παρέθεσαν τοῖς πλανᾶσθαι δυναμένοις, ὡς ἐν τοῖς ἀκολούθοις δείξομεν. Τὸ λοιπὸν προκαλεῖται ἡμᾶς ὁ χρόνος ἐπὶ τὴν τῶν προκειμένων πραγματείαν χωρεῖν, ἄρξασθαι δὲ ἀπὸ τῶν τετολμηκότων τὸν αἴτιον τῆς πλάνης γενόμενον ὄφιν ὑμνεῖν διά τινων ἐφηυρημένων κατὰ [τὴν] αὐτοῦ ἐνέργειαν λόγων. οἱ οὖν ἱερεῖς καὶ προστάται τοῦ δόγματος γεγένηνται πρῶτοι [οἱ] ἐπικληθέντες Ναασσηνοί, τῇ Ἑβραΐδι φωνῇ οὕτως ὠνομασμένοι_νάας γὰρ ὁ ὄφις καλεῖται: _μετὰ δὲ ταῦτα ἐπεκάλεσαν ἑαυτοὺς γνωστικούς, φάσκοντες μόνοι τὰ βάθη γινώσκειν. ἐξ ὧν ἀπομερισθέντες πολλοὶ πολυσχιδῆ τὴν αἵρεσιν ἐποίησαν [οὖσαν] μίαν, διαφόροις ὀνόμασι τὰ αὐτὰ διηγούμενοι, ὡς διελέγξει προβαίνων ὁ λόγος. Οὗτοι [πρὸ] τῶν ἄλλων ἁπάντων παρὰ τὸν αὑτῶν λόγον τιμῶσιν ἄνθρωπον καὶ υἱὸν ἀνθρώπου: ἔστι δὲ [ὁ] ἄνθρωπος οὗτος ἀρσενόθηλυς, καλεῖται δὲ Ἀδάμας παρ' αὐτοῖς. ὕμνοι δὲ εἰς αὐτὸν γεγόνασι πολλοὶ καὶ ποικίλοι: οἱ δὲ ὕμνοι, ὡς δι' ὀλίγων εἰπεῖν, λέγονται παρ' αὐτοῖς τοιοῦτόν τινα τρόπον: «ἀπὸ σοῦ πατὴρ καὶ διὰ σὲ μήτηρ, τὰ δύο ἀθάνατα ὀνόματα, αἰώνων γονεῖς, πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωπε». διαιροῦσι δὲ αὐτὸν ὡς Γηρυόνην τριχῇ: ἔστι γὰρ τούτου, φασί, τὸ μὲν νοερόν, τὸ δὲ ψυχικόν, τὸ δὲ χοϊκόν, καὶ νομίζουσιν εἶναι τὴν γνῶσιν αὐτοῦ ἀρχὴν τοῦ δύνασθαι γνῶναι τὸν θεόν, λέγοντες οὕτως: «ἀρχὴ τελειώσεως γνῶσις ἀ(νθρώπου, θεοῦ) δὲ γνῶσις ἀπηρτισμένη τελείωσις». ταῦτα δὲ πάντα, φησί, τὰ νοερὰ καὶ ψυχικὰ καὶ χοϊκὰ κατεχώρησε καὶ κατῆλ(θεν εἰ)ς ἕνα ἄνθρωπον ὁμοῦ, Ἰησοῦν τὸν ἐκ τῆς Μαρίας γεγεννημένον, καὶ ἐλάλ(ουν), φησίν, ὁμοῦ κατὰ τὸ αὐτὸ οἱ τρεῖς οὗτοι ἄνθρωποι ἀπὸ τῶν ἰδίων οὐσιῶν τοῖς ἰδίοις ἕκαστος. ἔστι γὰρ τῶν ὅλων τρία γένη κατ' αὐτούς, ἀγγελικόν, ψυχικόν, χοϊκόν: καὶ τρεῖς ἐκκλησίαι, ἀγγελική, ψυχική, χοϊκή: ὀνόματα δὲ αὐταῖς ἐκλεκτή, κλητή, αἰχμάλωτος.