▾
Hippolytus of Rome, The Refutation of All Heresies
⎗←→⎘
▾
The Refutation of All Heresies.
Chapter I.—Thales His Physics and Theology Founder of Greek Astronomy.
Chapter III.—Empedocles His Twofold Cause Tenet of Transmigration.
Chapter IV.—Heraclitus His Universal Dogmatism His Theory of Flux Other Systems.
Chapter V.—Anaximander His Theory of the Infinite His Astronomic Opinions His Physics.
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.
Chapter XV.—Socrates His Philosophy Reproduced by Plato.
Chapter XVIII.—The Stoics Their Superiority in Logic Fatalists Their Doctrine of Conflagrations.
Chapter XX.—The Academics Difference of Opinion Among Them.
Chapter XXII.—The Druids Progenitors of Their System.
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 VI.—Zodiacal Influence Origin of Sidereal Names.
Chapter VII.—Practical Absurdity of the Chaldaic Art Development of the Art.
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 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.
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 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 XLIV.—Egyptian Theory of Nature Their Amulets.
Chapter XLV.—Use of the Foregoing Discussions.
Chapter XLVII.—Opinions of the Heretics Borrowed from Aratus.
Chapter XLIX.—Symbol of the Creature And of Spirit And of the Different Orders of Animals.
Chapter L.—Folly of Astrology.
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 IX.—System of the Peratæ Explained Out of One of Their Own Books.
Chapter XII.—Compendious Statement of the Doctrines of the Peratæ.
Chapter XIII.—The Peratic Heresy Not Generally Known.
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 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.
Chapter III.—Story of Apsethus the Libyan.
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 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 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 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 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 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 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.
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 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 XVI.—The System of Saturnilus.
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 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.
Chapter I.—Heresies Hitherto Refuted Opinions of the Docetæ.
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 XI.—The Quartodecimans.
Chapter XII.—The Montanists Priscilla and Maximilla Their Prophetesses Some of Them Noetians.
Chapter III.—Noetianism an Offshoot from the Heraclitic Philosophy.
Chapter IV.—An Account of the System of Heraclitus.
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 XXV.—The Jewish Religion.
Chapter XXVI.—Conclusion to the Work Explained.
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 XV.—Marcion and Cerdo.
Chapter XXI.—The Phrygians or Montanists.
Chapter XXII.—The Phrygians or Montanists Continued.
Chapter XXIII.—Noetus and Callistus.
Chapter XXVI.—Jewish Chronology.
Chapter XXVII.—Jewish Chronology Continued.
Chapter XXVIII.—The Doctrine of the Truth.
Chapter VI.—Substance, According to Aristotle; The Predicates.
Since, however, as I have stated, substance is threefold, viz., genus, species, (and) individual; and (since) we have set down animality as being the genus, and man the species, as being already distinct from the majority of animals, but notwithstanding still to be identified (with animals of his own kind), inasmuch as not being yet moulded into a species of realized substance,—(therefore it is, that) when I impart form under a name to a man derived from the genus, I style him Socrates or Diogenes, or some one of the many denominations (in use). And since (in this way, I repeat,) I comprehend under a name the man who constitutes a species that is generated from the genus, I denominate a substance of this description individual. For genus has been divided into species, and species into individual. But (as regards) the individual, since it has been comprehended under a name, it is not possible that, according to its own nature, it could be divided into anything else, as we have divided each of the fore-mentioned (genus and species).788 Aristotle’s Categ., c. v.
Aristotle primarily, and especially, and preeminently entitles this—substance, inasmuch as it cannot either be predicated of any Subject, or exist in a Subject. He, however, predicates of the Subject, just as with the genus, what I said constituted animality, (and which is) predicated by means of a common name of all particular animals, such as ox, horse, and the rest that are placed under (this genus). For it is true to say that man is an animal, and horse an animal, and that ox is an animal, and each of the rest. Now the meaning of the expression “predicated of a Subject” is this, that inasmuch as it is one, it can be predicated in like manner of many (particulars), even though these happen to be diversified in species. For neither does horse nor ox differ from man so far forth as he is an animal, for the definition of animal is said to suit all animals alike. For what is an animal? If we define it, a general definition will comprehend all animals. For animal is an animated Substance, endued with Sensation. Such are ox, man, horse, and each of the rest (of the animal kingdom). But the meaning of the expression “in a Subject” is this, that what is inherent in anything, not as a part, it is impossible should exist separately from that in which it is. But this constitutes each of the accidents (resident) in Substance, and is what is termed Quality. Now, according to this, we say that certain persons are of such a quality; for instance, white, grey, black, just, unjust, temperate, and other (characteristics) similar to these. But it is impossible for any one of these to subsist itself by itself; but it must inhere in something else. If, however, neither animal which I predicate of all individual animals, nor accidents which are discoverable in all things of which they are nonessential qualities, can subsist themselves by themselves, and (yet if) individuals are formed out of these, (it follows, therefore, that) the triply divided Substance, which is not made up out of other things, consists of nonentities. If, then, what is primarily, and pre-eminently, and particularly denominated Substance consists of these, it derives existence from nonentities, according to Aristotle.
[18] Ἐπειδὴ [δ'] ἔστιν ἡ οὐσία τριχῇ [διῃρημένη], ὡς ἔφην, [εἰς] γένος, εἶδος, ἄτομον, καὶ ἐθέμεθα τὸ ζῷον εἶναι γένος, τὸν δὲ ἄνθρωπον εἶδος, τῶν πολλῶν ζῴων ἤδη κεχωρισμένον, [ἔτι] συγκεχυμένον δὲ ὅμως ἔτι καὶ μήπω μεμορφωμένον εἰς εἶδος οὐσίας ὑποστατῆς, ὀνόματι μορφώσας τὸν ἀπὸ τοῦ γένους [κατὰ μέρος] ληφθέντα ἄνθρωπον ὀνομάζω [αὐτὸ]ν Σωκράτην ἢ Διογένην ἤ τι τῶν πολλῶν ὀνομάτων ἕν: καὶ ἐπειδὰν ὀνόματι καταλάβω τὸν ἄνθρωπον, εἶδος [ἀπὸ] γένους γεγενημένον, ἄτομον καλῶ τὴν τοιαύτην οὐσίαν. ἐτμήθη γὰρ τὸ μὲν γένος εἰς εἶδος, τὸ δὲ εἶδος εἰς ἄτομον, τὸ δὲ ἄτομον, ἐπειδὰν γένηται ὀνόματι κατειλημμένον, οὐχ οἷόν [τε] τμηθῆναι κατὰ φύσιν εἰς ἄλλο τι, ὡς ἐτέμομεν τῶν προλελεγμένων ἕκαστον. Ταύτην Ἀριστοτέλης «[τὴν] πρώτως καὶ κυριώ(τα)τα καὶ μάλιστα [λεγομένην] (οὐ)σί(α)ν» κ(α)λ(εῖ), «τὴ(ν) μήτε καθ' ὑποκειμένου τινὸς λεγομένην μήτ' ἐν ὑποκειμένῳ [τινὶ] οὖσαν». καθ' ὑποκειμένου [δὲ] λέγει [οἷον εἰ] τὸ γένος_ὅπερ ἔφη[ν] ζῷον_, [τὸ] κατὰ πάντων τῶν κατὰ μέρος ὑποκειμένων ζῴων_οἱονεὶ βοός, ἵππου, [ἀνθρώπου,] καὶ τῶν ἐφεξῆς_κοινῷ ὀνόματι λεγόμενον. ἀληθὲς γάρ ἐστιν εἰπεῖν ὅτι ζῷον ἄνθρωπός ἐστι, καὶ ζῷον ἵππος, καὶ ζῷον [ἔστι] βοῦς, καὶ τῶν ἄλλων ἕκαστον. τοῦτ' ἔστι τὸ καθ' ὑποκειμένου, τὸ ἓν ὄν, κατὰ πολλῶν καὶ διαφόρων τοῖς [ε]ἴδεσι δυνάμενον ὁμοίως λέγεσθαι. οὐδὲ[ν] γὰρ διαφέρει ἵππος ἀνθρώπου ᾗ ζῷον, ο[ὐ]δὲ βοῦς: ὅρος γὰρ ὁ τοῦ ζῴου πᾶσιν ἁρμόζει τοῖς ζῴοις, ὁμοίως λεγόμενος. τί γάρ ἐστι ζῷον ἂν ὁριζώμεθα, πάντα τὰ ζῷα [ὁ] κοινὸς καταλήψεται ὅρος. ζῷον δ' ἔστιν οὐσία ἔμψυχος, αἰσθητική: τοῦτο [οὖν] βοῦς, ἵππος, ἄνθρωπος, [καὶ] τῶν ἄλλων ἕκαστον. «Ἐν ὑποκειμένῳ δέ», φησίν, ἐστὶν, «ὃ ἔν τινι μὴ ὡς μέρος ὑπάρχον ἀδύνατον χωρὶς εἶναι τοῦ ἐν ᾧ ἐστι». [τοῦτ' ἔστι] τῶν συμβεβηκότων τῇ οὐσίᾳ ἕκαστον. ὃ καλεῖται πο(ι)ότης, καθ' ὃ ποιοί τινες λεγόμεθα_ οἷον λευκοί, [γλαυκοί,] μέλανες, δίκαιοι, ἄδικοι, σώφρονες, [ἄφρονες,] καὶ τὰ τούτων παραπλήσια. _τούτων γὰρ ἓν αὐτὸ καθ' αὑτὸ [τῷ] [ἀ]δύνατόν ἐστι γενέσθαι, ἀλλὰ δεῖ ἔν τινι εἶναι. Εἰ δὲ οὔτε τὸ ζῷον, ὃ κατὰ πάντων λέγω τῶν καθ' ἕκαστα ζῴων, οὔτε [τὰ] συμβεβηκότα, ἃ ἐν πᾶσιν οἷς συμβέβηκεν εὑρίσκεται, δυνατά [ἐστιν] αὐτὰ καθ' αὑτὰ γενέσθαι, ἐκ τούτων δὲ συμπληροῦται τὰ ἄτομα, [ἐκ] τῶν οὐκ ὄντων γέ ἐστιν ἡ τριχῇ διῃρημένη οὐσία, οὐκ ἐξ ἄλλων, συνεστῶσα. «[ἡ] πρώτως» ἄρα «καὶ κυριώτατα καὶ μάλιστα λεγομένη οὐσία», [ἣ] ἐκ τούτων ὑπάρχει, ἐξ οὐκ ὄντων κατὰ τὸν Ἀριστοτέλην ἐστὶν [γεγενημένη].