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

Monoïmus909    What is given here by Hippolytus respecting Monoïmus is quite new. The only writer that mentions him is Theodoret, Hær. Fab., i. 18. [See Bunsen, vol. i. p. 103.] the Arabian was far removed from the glory of the high-sounding poet. (For Monoïmus) supposes that there is some such man as the poet (calls) Oceanus, expressing himself somehow thus:—

“Oceans, source of gods and source of men.”910    Iliad, xiv. 201, 246.

Changing these (sentiments) into other words, Monoïmus says that man is the universe. Now the universe is the originating cause of all things, unbegotten, incorruptible, (and) eternal. And (he says) that the son of (the) man previously spoken of is begotten, and subject to passion, (and) that he is generated independently of time, (as well as) undesignedly,911    Or, “kinglessly,” which has no meaning here. Miller therefore alters ἀβασιλεύτως into ἀβουλήτως. (and) without being predestinated.  For such, he says, is the power of that man. And he being thus constituted in power, (Monoïmus alleges) that the son was born quicker than thought and volition.  And this, he says, is what has been spoken in the Scriptures, “He was, and was generated.”912    An allusion is evidently made to the opening chapter of St. John’s Gospel. Monoïmus, like Basilides, seems to have formed his system from the prologue to the fourth Gospel. And the meaning of this is: Man was, and his son was generated; just as one may say, Fire was, and, independently of time, and undesignedly, and without being predestinated, light was generated simultaneously with the existence of the fire. And this man constitutes a single monad, which is uncompounded and indivisible, (and yet at the same time) compounded (and) divisible. (And this monad is) in all respects friendly (and) in all respects peaceful, in all respects quarrelsome (and) in all respects contentious with itself, dissimilar (and) similar. (This monad is likewise,) as it were, a certain musical harmony, which comprises all things in itself, as many as one may express and may omit when not considering; and it manifests all things, and generates all things. This (is) Mother, this (is) Father—two immortal names. As an illustration, however, consider, he says, as a greatest image of the perfect man, the one jot—that one tittle. And this one tittle is an uncompounded, simple, and pure monad, which derives its composition from nothing at all. (And yet this tittle is likewise) compounded, multiform, branching into many sections, and consisting of many parts. That one indivisible tittle is, he says, one tittle of the (letter) iota, with many faces, and innumerable eyes, and countless names, and this (tittle) is an image of that perfect invisible man.

[12] Μονόϊμος ὁ Ἄραψ (οὐ) μακρὰν τῆς τοῦ μεγαλοφώνου ποιητοῦ δόξης γεγένη(τ)αι, (τ)οιοῦτόν τινα τὸν ἄνθρωπον νομίσας, ὁποῖον ὁ ποιητὴς τὸν Ὠκεανόν, οὕτω πως λέγων: Ὠκεανὸς γένεσίς τε θεῶν γένεσίς τ' ἀνθρώπων. ταῦτα [οὖν] ἄλλοις λόγοις μεταστήσας λέγει ἄνθρωπον εἶναι τὸ[ν] π[ρῶτ]ον_[ὅς] ἐστιν [ἡ] ἀρχὴ τῶν ὅλων_ἀγέν[ν]ητον, ἄφθαρτον, ἀίδιον, καὶ υἱὸν ἀνθρώπου τοῦ προειρημένου γεν[ν]ητὸν καὶ παθητόν, ἀχρόνως γενόμενον, ἀβουλήτως, ἀπροορίστως: τοιαύτη γάρ [ἐστι], φησίν, ἡ δύναμις ἐκείνου τοῦ ἀνθρώπου. [τοι]οῦτον [οὖν] ὄντα αὐτὸν τῇ δυνάμει γενέσθαι τὸν υἱὸν λογισμοῦ καὶ βουλήσεως τάχιον. καὶ τοῦτό ἐστι, φησί, τὸ εἰρημένον ἐν ταῖς γραφαῖς: «ἦν καὶ ἐγένετο». ὅπερ ἐστίν: [ὁ] ἦν ἄνθρωπος, καὶ ἐγένετο υἱὸς αὐτοῦ, ὡς [ἄν] τις εἴποι: ἦν πῦρ, καὶ ἐγένετο φῶς ἀχρόνως καὶ ἀβουλήτως καὶ ἀπροορίστως, ἅμα τῷ εἶναι τὸ πῦρ. Ὁ δὲ ἄνθρωπος οὗτος μία μονάς ἐστιν, [φησίν:] ἀσύνθετος, συνθετή, ἀδιαίρετος, διαιρετή, πάντα φίλη, πάντα μαχίμη, πάντα εἰρηνική, πάντα πρὸς ἑαυτὴν πολέμιος: ἀνόμοιος, ὁμοία, οἱονεί τις ἁρμονία μουσική: πάντα ἔχουσα ἐν ἑαυτῇ, ὅς' ἄν τις εἴπῃ [ἢ] καὶ παραλείπῃ μὴ νοήσας: πάντα ἀναδεικνύουσα, πάντα γεννῶσα: αὕτη μήτηρ, αὕτη πατήρ, τὰ δύο ἀθάνατα ὀνόματα. ὑποδείγματος δὲ χάριν, τοῦ τελείου ἀνθρώπου [τούτου] κατανόει, φησί, [τὴν] μεγίστην εἰκόνα [ὡς] «ἰῶτα ἕν», τὴν «μίαν κεραίαν»: ἥτις ἐστὶ [κεραία μία] ἀσύνθετος, ἁπλῆ, μονὰς εἰλικρινής, ἐξ οὐδενὸς ὅλως τὴν σύνθεσιν ἔχουσα: [καὶ αὖ] συνθετή, πολυειδής, πολυσχιδής, πολυμερής. ἡ ἀμερὴς ἐκείνη μία [μονάς], φησίν, ἐστὶν ἡ πολυπρόσωπος καὶ μυριόμματος καὶ μυριώνυμος μία τοῦ ἰῶτα κεραία, ἥτις ἐστὶν εἰκὼν τοῦ τελείου ἀνθρώπου ἐκείνου, τοῦ ἀοράτου.