Chapter XV: Book V: The Ophite Heresies (4)

[Footnote 280: Nothing is known of this Justinus, whose name is not mentioned by any other patristic writer, and there is no sure means of fixing his date. Macmahon, relying apparently on the last sentence of the chapter, would make him a predecessor of Simon Magus, and therefore contemporary with the Apostles’ first preaching. This is extremely unlikely, and Salmon on the other hand (_D.C.B._, s.v., “Justinus the Gnostic”) considers his heresy should be referred to “the latest stage of Gnosticism” which, if taken literally, would make it long posterior to Hippolytus. The source of his doctrine is equally obscure; for although Hippolytus classes him with the Ophites, the serpent in his system is certainly not good and plays as hostile a part towards man as the serpent of Genesis, while his supreme Triad of the Good Being, an intermediate power ignorant of the existence of his superior, and the Earth, differs in all essential respects from the Ophite Trinity of the First and Second Man and First Woman. Yet the names of the world-creating angels and devils here given, bear a singular likeness to those which Theodore bar Khôni in his _Book of Scholia_ attributes to the Ophites and also to those mentioned by Origen as appearing on the Ophite Diagram. On the other hand, there are many likenesses not only of ideas but of language between the system of Justinus and that of Marcion, who also taught the existence of a Supreme and Benevolent God and of a lower one, harsh, but just, who was the unwitting author of the evil which is in the world. This, indeed, leaves out of the account the third or female power; but an Armenian account of Marcion’s doctrines attributes to him belief in a female power also, called Hyle or Matter and the spouse of the Just God of the Law, with whom her relations are pretty much as described in the text. Justinus, however, was not like Marcion a believing Christian; for he makes his Saviour the son of Joseph and Mary and the mere mouthpiece of the subaltern angel Baruch, while his account of the Crucifixion differs materially from that of Marcion. The obscene stories he tells about the protoplasts also appear in much later Manichæan documents and seem to be drawn from the Babylonian tradition of which the loves of the angels in the Book of Enoch are probably also a survival. It is therefore not improbable that Justinus, the Book of Enoch, the Ophites, and perhaps Marcion, alike derived their tenets on these points from heathen myths of the marriage of Heaven and Earth, which may possibly be traced back to early Babylonian theories of cosmogony. Cf. _Forerunners_, II, cc. 8 and 11, _passim_.]

[Footnote 281: Hippolytus, like the Gnostic writers, seems to know of an oral as well as a written tradition from the Evangelists.]

[Footnote 282: Matt. x. 5. In the A.V. as here, τὰ ἔθνη, “the nations.”]

[Footnote 283: πρότερον διδάξας or “at first teaches.”]

[Footnote 284: ψυχαγωγίας χάριν. The reader must again be reminded that while the ψυχή of the Greeks was what we should call “mind,” the πνεῦμα is spirit, answering more to our word “soul.”]

[Footnote 285: παραμύθιον, a play upon μύθος.]

[Footnote 286: 1 Cor. ii. 9.]

[Footnote 287: Lit., “guarded the secrets of silence.”]

[Footnote 288: Ps. cx. 4.]

[Footnote 289: “The Blessed.”]

[Footnote 290: παραπλάσει, “given it another form.” As a fact, Justinus’ quotation from Herodotus is singularly accurate, save as afterwards noted.]

[Footnote 291: Herodotus, IV, 8-10.]

[Footnote 292: An island near Cadiz. The codex has Ἐρυθρᾶς, “the Red Sea.”]

[Footnote 293: In Herodotus it is mares and a chariot.]

[Footnote 294: μιξοπάρθενος. A neologism.]

[Footnote 295: In Herodotus the prophecy is given by the girl.]

[Footnote 296: To explain the origin of the Scythian nation.]

[Footnote 297: Or perhaps, as above, “the things of the universe.”]

[Footnote 298: Supplied from the summary in Book X. So the _Pistis Sophia_ has a Power never otherwise described but not benevolent who is called “the great unseen Forefather,” and seems to rule over material things.]

[Footnote 299: There is nothing to show that Hippolytus or Justinus knew this to be a plural.]

[Footnote 300: Seven names are missing from the text. Of the five given, Michael, Amen and Gabriel are given in the chapter on the Ophites in Theodore bar Khôni’s _Book of Scholia_ as the first angels created by God, the name of Baruch being replaced by that of “the great Yah.” “Esaddæus” is probably El Shaddai, who is said in the same book to be the angel sent to give the Law to the Jews and to have treacherously persuaded them to worship himself.]

[Footnote 301: Of these twelve names, Babel is written in bar Khôni as Babylon and said to be masculo-feminine, Achamoth is the Hebrew חכמת, Chochmah, Sophia, or Wisdom whom most Gnostics called the Mother of Life, Naas is the Serpent as is explained in the chapter on the Naassenes, Bel, Baal or the Chaldæan Bel, for Belias we should probably read Beliar, the devil of works like the _Ascensio Isaiae_, Kavithan should probably be Leviathan, Adonaios is the Hebrew Adonai, or the Lord, while Sael, Karkamenos and Lathen cannot be identified. Pharaoh and “Samiel,” a homonym of Satan, appear in bar Khôni’s list of angels who rule one or other of the ten heavens, and Adonaios and Leviathan in the Ophite Diagram described by Celsus. Cf. _Forerunners_, II, pp. 70 ff.]

[Footnote 302: Gen. ii. 8.]

[Footnote 303: So a Chinese Manichæan treatise lately discovered (see _Forerunners_, II, p. 352) speaks of demons inhabiting the soul as “trees.”]

[Footnote 304: ξύλον τοῦ εἰδέναι γνῶσιν κ.τ.λ., “the Tree _of seeing_ Knowledge,” etc.]

[Footnote 305: The context shows that it is the unity, etc., of Elohim and Edem that is referred to.]

[Footnote 306: Cf. n. on p. 177 _supra_.]

[Footnote 307: Gen. i. 28.]

[Footnote 308: Macmahon, “viceregal”; but the “satrap” shows from which country the story comes.]

[Footnote 309: Thus the Armenian version of Marcion’s theology (for which see _Forerunners_, II, p. 217, n. 2) makes the “God of the Law’s” withdrawal from Hyle or Matter, and his retirement to a higher heaven, the cause of all man’s woes.]

[Footnote 310: Cf. Ps. cxvii. 19, 20; but the likeness is not exact.]

[Footnote 311: Ps. cx. 1.]

[Footnote 312: Lit., “until she wishes it not.”]

[Footnote 313: “Serpent.” See n. on p. 173 _supra_.]

[Footnote 314: Gen. ii. 16, 17.]

[Footnote 315: That these stories about the protoplasts endured into Manichæan times, see M. Cumont’s _La Cosmogonie Manichéenne_, Appendix I.]

[Footnote 316: Here again a power is referred to by its number instead of its name, as with the Naassene author.]

[Footnote 317: Gal. v. 17.]

[Footnote 318: τὴν πλάσιν τὴν πονηράν, _malam fictionem_, Cr. Yet we have been told nothing of any deceit by Edem towards her partner.]

[Footnote 319: The Ophite Diagram, and bar Khôni’s authority both figure the powers hostile to man as taking the shapes of these animals.]

[Footnote 320: So one of the latest documents of the _Pistis Sophia_ calls the planet Aphrodite by a _place_-name, which in that case is Bubastis.]

[Footnote 321: προφητεία.]

[Footnote 322: If these words are to be taken literally, Justinus was the only heretic of early date who denied His divinity, and this would distinguish him finally from Marcion. But the words are not inconsistent with the Adoptionist view.]

[Footnote 323: These words are Miller’s suggestion.]

[Footnote 324: John xix. 26.]

[Footnote 325: παραθέμενος. So Luke xxiii. 46.]

[Footnote 326: ἐπριοποίησε. The derivation is absurd and the word if it had any meaning would be something like “made like a saw.” προποιέω would make the pun at which he seems to have been striving.]

[Footnote 327: This was not the case, the statues of Priapus being placed in gardens. The whole passage seems to have been interpolated by some one ignorant of Greek and of Greek customs or mythology.]

[Footnote 328: Isa. i. 2.]

[Footnote 329: τελεῖσθας or “initiated.” In any case a mystical word.]

[Footnote 330: Lit., “washed”; but the context shows that it is baptism which is in question. It played an important part not only in all these heretical sects but in heathen “mysteries” like those of Isis and Mithras.]

[Footnote 331: Hosea i. 2. The A.V. has “_departing_ from the Lord.” Here we have Edem clearly identified with the Earth goddess which is the key to the whole of Justinus’ story.]

[Footnote 332: ταῖς ἑξῆς ... τὰς τῶν ἀκολούθων αἱρέσεων. Macmahon, following Cruice, translates as above. It may well be, however, that the “heresies which follow” only mean which follow in the book.]

[Footnote 333: There is no reason to doubt Hippolytus’ assertion that this chapter is compiled from a book called _Baruch_ in which Justinus set forth his own doctrines. The narrative therein is, unlike that of the earlier chapters, perfectly coherent and plain, and the author’s use of the historical present gives it a dramatic form which is lacking from the _oratio obliqua_ formerly employed. Solecisms like the omission of the article are also rare, and the very long sentences in which Hippolytus seems to have delighted do not appear except in those passages where he is speaking in his own person. Whether from this or from some other cause, moreover, the transcription of it seems to have given less difficulty to the scribe Michael than some of the other chapters, and there is therefore far less need to constantly restore the text as in the case of the quotations from Sextus Empiricus. On the whole, therefore, we may assume that, as we have it, it is a genuine summary of Justinus’ doctrines taken from a work by his own hand.]

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FOOTNOTES

[Footnote 1: It is proposed to publish these texts first by way of experiment. If the Series should so far prove successful the others will follow. Nos. 1, 5 and 6 are now ready.]

Transcriber's Notes

The notes in the left and right margins, indicating page numbers in the original Greek, have been converted to e.g. [Sidenote: p.216] in this version. Obvious typographical errors and variable spelling were corrected. The following corrections have been made to the text:

Page Original New ------------------------------------------- 5 leben Leben 12 recemmet récemment 25 δοκείν δοκεῖν 33 ἅ ἃ 45 αὐτῆ αὐτῇ 45 έξατμισθέντα ἐξατμισθέντα 45 πυκνωθὲντα πυκνωθέντα 45 κοὶλῳ κοίλῳ 57 σολλογιστικώτερον συλλογιστικώτερον 62 δασσαντο δάσσαντο 63 Λἰθήρ Αἰθήρ 63 καἰ καὶ 66 δἰ δι’ 68 Mathescos Matheseos 69 δορυφορεἶσθαι δορυφορεῖσθαι 69 σομπάσχει συμπάσχει 71 sabacta subacta 72 ν ἐν 73 μερἰζεσθαί μερίζεσθαι 75 οί οἱ 80 Ideés Idées 80 σομφωνίᾳ συμφωνίᾳ 82 guess-work guesswork 83 Scientarum Scientiarum 85 ἀπαρτίσῄ ἀπαρτίσῃ 87 ἀγωνίξωνται ἀγωνίζωνται 92 Kapital Capitel 98 σκολόπενδριον σκολόπενδρον 98 ἀμορρύτων αὐτορρύτων 99 after-thought afterthought 103 windpipe wind-pipe 106 ἀπερίξυγον ἀπερίζυγον 109 ’εν ἐν 110 Manichéisine Manichéisme 111 positon position 113 Ιασίδαο Ἰασίδαο 113 ’ιδέας ἰδέας 120 Stähelein Stähelin 120 ἀφορμας ἀφορμὰς 125 Ibia Ibid 125 Ge Gê 128 theogomy theogony 133 Μαθητἁς Μαθητὰς 143 χαρακτηρίξει χαρακτηρίζει 147 begotten. begotten? 147 ἕν ἓν 152 Dogstar Dog-star 153 Midheaven Mid-heaven 163 ἐξετύπωσευ ἐξετύπωσεν 166 Musaeus Musæus 170 τά τὰ 180 ἑξης ἑξῆς 180 τάς τὰς 180 ἀκουλούθων ἀκολούθων 180 αἱρεσεων αἱρέσεων