5. Irenaeus, Refutation of All Heresies, 1.6-1.7, 2.27.1-2.27.2, 2.28.1-2.28.3, 2.29.3, 3.20.1-3.20.2, 3.22.4, 3.23.6, 4.18.2, 4.18.4, 4.37.7, 4.39.1-4.39.3, 4.40.3, 5.2.3, 5.3.1, 5.8.3, 5.10.1, 5.20-5.22, 5.20.1, 5.21.2-5.21.3, 5.23.1, 5.24.4 (2nd cent. CE - 3rd cent. CE)
| 1.6. But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the domit principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. 1.7. After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient. 5.20. Herodotus, then, asserts that Hercules, when driving the oxen of Geryon from Erytheia, came into Scythia, and that, being wearied with travel-ling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster's request; for he knew her (carnally), and made her pregt. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present. But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain. 5.21. This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: God planted a garden in Eden towards the east, that is, towards the face of Edem, that Edem might behold the garden - that is, the angels- continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels- Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels- Naas. For so, says (Justinus), one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth. And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle - in aspect - make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, - an image - from Edem, but a spirit from Elohim. And there were given to them commandments, Be fruitful, and multiply, and replenish the earth, that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim. And when all things were created as has been described by Moses- both heaven and earth, and the things therein - the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river - Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil. When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord. A voice was returned to Him from the light, saying, This is the gate of the Lord: through this the righteous enter in. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld what eye has not seen, and ear has not heard, and what has not entered into the heart of man to (conceive). Then the Good One says to him, Sit on my right hand. And the Father says to the Good One, Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men. And I wish to receive it back (from them. Then the Good One replies to him, No evil can you do while you are with me, for both you and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me. Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise - for paradise is the angels, in the midst of whom he stood - and issued to the man the following injunction: of every tree that is in paradise you may freely eat, but you may not eat of the tree of the knowledge of good and evil, which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy. Henceforward vice and virtue were prevalent among men, arising from a single source - that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwells in men might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also - by the prophets - Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined. Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale - now she is Babel or Venus - clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works. Finally, however, in the days of Herod the king, Baruch is dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all. And Jesus was obedient unto the angel, saying that, I shall do all things, Lord, and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, Woman, you retain your son, that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begot a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begot a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord has spoken, he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. Israel, he says, did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men. 5.22. Hence also, in the first book inscribed Baruch, has been written the oath which they compel those to swear who are about to hear these mysteries, and be initiated with the Good One. And this oath, (Justinus) says, our Father Elohim swore when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, The Lord swore, and will not repent. Now the oath is couched in these terms: I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature. And when he has sworn this oath, he goes on to the Good One, and beholds whatever things eye has not seen, and ear has not heard, and which have not entered into the heart of man; and he drinks from life-giving water, which is to them, as they suppose, a bath, a fountain of life-giving, bubbling water. For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, (that) above the firmament, of the Good One, in which spiritual (and) living men are washed; and in this Elohim washed Himself. and having washed did not repent. And when, he says, the prophet affirms, Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, (departing) from (following) after the Lord; that is, Edem (departs) from Elohim. (Now) in these words, he says, the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas. According to that same manner, they deliver other prophetical passages in a similar spirit of interpretation throughout numerous books. The volume, however, inscribed Baruch, is pre-eminently to them the one in which the reader will ascertain the entire explanation of their legendary system (to be contained). Beloved, though I have encountered many heresies, yet with no wicked (heresiarch) worse than this (Justinus) has it been my lot to meet. But, in truth, (the followers of Justinus) ought to imitate the example of his Hercules, and to cleanse, as the saying is, the cattle-shed of Augias, or rather I should say, a ditch, into which, as soon as the adherents of this (heresiarch) have fallen, they can never be cleansed; nay, they will not be able even to raise their heads. |
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