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Tiresias: The Ancient Mediterranean Religions Source Database



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Tertullian, Prescription Against Heretics, 30
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1. Hebrew Bible, Genesis, 11-19, 4-10 (9th cent. BCE - 3rd cent. BCE)

2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

3. Josephus Flavius, Jewish Antiquities, 13 (1st cent. CE - 1st cent. CE)

4. Martial, Epigrams, 5.35 (1st cent. CE - 2nd cent. CE)

5. Martial, Epigrams, 5.35 (1st cent. CE - 2nd cent. CE)

6. New Testament, 1 John, 2.7-2.8 (1st cent. CE - 1st cent. CE)

2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
7. New Testament, Acts, 18.2 (1st cent. CE - 2nd cent. CE)

18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them
8. New Testament, Apocalypse, 1.16 (1st cent. CE - 1st cent. CE)

1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.
9. New Testament, Romans, 11.33-11.35 (1st cent. CE - 1st cent. CE)

11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again?
10. New Testament, John, 11.48, 13.34 (1st cent. CE - 1st cent. CE)

11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another.
11. New Testament, Luke, 5.26, 11.43, 14.8-14.10, 20.46 (1st cent. CE - 1st cent. CE)

5.26. Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 20.46. Beware of the scribes, who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts;
12. New Testament, Mark, 12.39 (1st cent. CE - 1st cent. CE)

12.39. and the best seats in the synagogues, and the best places at feasts:
13. New Testament, Matthew, 5.17-5.19, 5.21, 5.33, 7.12, 9.17, 15.3, 19.17, 21.43, 22.7, 22.40, 23.6 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 9.17. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.40. The whole law and the prophets depend on these two commandments. 23.6. and love the place of honor at feasts, the best seats in the synagogues
14. Clement of Alexandria, Excerpts From Theodotus, 56.3 (2nd cent. CE - 3rd cent. CE)

15. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)

16. Clement of Alexandria, Miscellanies, 7.17.106-7.17.107 (2nd cent. CE - 3rd cent. CE)

17. Hippolytus, Refutation of All Heresies, 6.35.5-6.35.7, 7.29.1, 7.30, 7.38, 9.7 (2nd cent. CE - 3rd cent. CE)

9.7. Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica. And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum. But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself. And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: Romans have conceded to us the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian. And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, I implore of you, my lord Fuscianus, do not believe this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove. The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia. But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence the blessed Victor, who was at that time a bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many - for the attempts made by this Callistus were not distant occurrences - and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery. And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, You are Ditheists, but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: Do you not believe that I am in the Father, and the Father in me? John 14:2 For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. For, says (Callistus), I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two. And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,1 John 5:16 he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: Who are you that judges another man's servant? Romans 14:4 But he asserted that likewise the parable of the tares is uttered in reference to this one: Let the tares grow along with the wheat; Matthew 13:30 or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted. And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians.
18. Irenaeus, Refutation of All Heresies, 1.1-1.31, 1.6.2, 1.11.1, 1.21.4, 1.22.2, 1.25.6, 1.30.15, 1.31.3, 3.4.3, 9.7 (2nd cent. CE - 3rd cent. CE)

1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus. 1.2. But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena, combined together astronomy, and geometry, and music. And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction. And he also touched on magic - as they say - and himself discovered an art of physiogony, laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance. - which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence from ten. of this decade, the perfect number, there are termed four divisions - namely, number, monad, square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven - namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube. This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides, and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, and Aristoxenus the musician, assert that Pythagoras came to Zaratas the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony; wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold. And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification, and that of putrefaction had set in, the bean was produced. And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period - for this immediately will aid in the result - it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae. Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis, who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels. 1.3. But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:- For surely both youth and maid I was, And shrub, and bird, and fish, from ocean stray'd. This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles. 1.4. But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. 1.5. Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite. And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII . Olympiad. 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. 1.8. Archelaus was by birth an Athenian, and son of Apollodorus. This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar, all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster. Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought - who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings - let us hasten on our investigations towards what remains for consideration. 1.9. For Parmenides likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe- the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention. The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited. 1.10. But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define. 1.11. And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, while in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter. 1.12. But Xenophanes, a native of Colophon, was son of Orthomenes. This man survived to the time of Cyrus. This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:- For if for the most part of perfection man may speak, Yet he knows it not himself, and in all attains surmise. And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is on account of this that it is made salt. And Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel in the bottom of a stone, and in Melita parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds. 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.14. Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. 1.15. Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. 1.16. Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. 1.17. Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. 1.18. The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog, supposing him attached to a car, if indeed he is disposed to follow, both is drawn, or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death, but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body, but that a refraction takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also. 1.19. Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated the intermundane spaces, and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term pleasure in different acceptations; for some (among the Gentiles understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions. 1.20. And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary not rather (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is. 1.21. But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena. But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the soul's ultimate covering. These despise death, and always in their own peculiar language call God by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts); in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun. 1.22. And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. 1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. 9.7. Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica. And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum. But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself. And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: Romans have conceded to us the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian. And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, I implore of you, my lord Fuscianus, do not believe this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove. The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia. But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence the blessed Victor, who was at that time a bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many - for the attempts made by this Callistus were not distant occurrences - and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery. And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, You are Ditheists, but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: Do you not believe that I am in the Father, and the Father in me? John 14:2 For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. For, says (Callistus), I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two. And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,1 John 5:16 he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: Who are you that judges another man's servant? Romans 14:4 But he asserted that likewise the parable of the tares is uttered in reference to this one: Let the tares grow along with the wheat; Matthew 13:30 or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted. And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians.
19. Justin, First Apology, 16.4, 26.5 (2nd cent. CE - 2nd cent. CE)

20. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

21. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

22. Tatian, Oration To The Greeks, 18 (2nd cent. CE - 2nd cent. CE)

23. Tertullian, Against Marcion, 1.1.4, 1.1.6, 1.16, 1.19.4 (2nd cent. CE - 3rd cent. CE)

1.16. Since, then, that other world does not appear, nor its god either, the only resource left to them is to divide things into the two classes of visible and invisible, with two gods for their authors, and so to claim the invisible for their own, (the supreme) God. But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes Colossians 1:16 the invisible creation, when we come to examine him. At present (we withhold his testimony), for we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures also. We affirm, then, that this diversity of things visible and invisible must on this ground be attributed to the Creator, even because the whole of His work consists of diversities - of things corporeal and incorporeal; of animate and iimate; of vocal and mute of moveable and stationary; of productive and sterile; of arid and moist; of hot and cold. Man, too, is himself similarly tempered with diversity, both in his body and in his sensation. Some of his members are strong, others weak; some comely, others uncomely; some twofold, others unique; some like, others unlike. In like manner there is diversity also in his sensation: now joy, then anxiety; now love, then hatred; now anger, then calmness. Since this is the case, inasmuch as the whole of this creation of ours has been fashioned with a reciprocal rivalry among its several parts, the invisible ones are due to the visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace? And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things.
24. Tertullian, Against The Valentinians, 4 (2nd cent. CE - 3rd cent. CE)

4. We know, I say, most fully their actual origin, and we are quite aware why we call them Valentinians, although they affect to disavow their name. They have departed, it is true, from their founder, yet is their origin by no means destroyed; and even if it chance to be changed, the very change bears testimony to the fact. Valentinus had expected to become a bishop, because he was an able man both in genius and eloquence. Being indigt, however, that another obtained the dignity by reason of a claim which confessorship had given him, he broke with the church of the true faith. Just like those (restless) spirits which, when roused by ambition, are usually inflamed with the desire of revenge, he applied himself with all his might to exterminate the truth; and finding the clue of a certain old opinion, he marked out a path for himself with the subtlety of a serpent. Ptolem us afterwards entered on the same path, by distinguishing the names and the numbers of the Ænons into personal substances, which, however, he kept apart from God. Valentinus had included these in the very essence of the Deity, as senses and affections of motion. Sundry bypaths were then struck off therefrom, by Heraclean and Secundus and the magician Marcus. Theotimus worked hard about the images of the law. Valentinus, however, was as yet nowhere, and still the Valentinians derive their name from Valentinus. Axionicus at Antioch is the only man who at the present time does honour to the memory of Valentinus, by keeping his rules to the full. But this heresy is permitted to fashion itself into as many various shapes as a courtezan, who usually changes and adjusts her dress every day. And why not? When they review that spiritual seed of theirs in every man after this fashion, whenever they have hit upon any novelty, they immediately call their presumption a revelation, their own perverse ingenuity a spiritual gift; but (they deny all) unity, admitting only diversity. And thus we clearly see that, setting aside their customary dissimulation, most of them are in a divided state, being ready to say (and that sincerely) of certain points of their belief, This is not so; and, I take this in a different sense; and, I do not admit that. By this variety, indeed, innovation is stamped on the very face of their rules; besides which, it wears all the colorable features of ignorant conceits.
25. Tertullian, On The Flesh of Christ, 2.4 (2nd cent. CE - 3rd cent. CE)

26. Tertullian, Prescription Against Heretics, 21-24, 26-27, 29, 31-34, 36-38, 42, 7, 18 (2nd cent. CE - 3rd cent. CE)

27. Eusebius of Caesarea, Ecclesiastical History, 4.10, 4.22.4, 4.23-4.25, 5.13, 5.13.1-5.13.8, 5.16, 7.5.2 (3rd cent. CE - 4th cent. CE)

4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.2. But hear what he writes:Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon. 5.13.3. But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. 5.13.5. The same author writes that he engaged in conversation with Apelles. He speaks as follows:For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does. 5.13.6. Then, after stating fully his own opinion, he adds:When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. 5.13.7. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught. 5.13.8. In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian. And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to give in a work of his own solutions of Tatian's problems. There is also extant a Commentary of his on the Hexaemeron. 7.5.2. And all Syria, and Arabia to which you send help when needed, and whither you have just written, Mesopotamia, Pontus, Bithynia, and in short all everywhere are rejoicing and glorifying God for the uimity and brotherly love. Thus far Dionysius.
28. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)

29. Nag Hammadi, The Gospel of The Egyptians, 68.10-68.14 (3rd cent. CE - 3rd cent. CE)

30. Origen, Against Celsus, 2.27, 5.59, 5.61-5.64 (3rd cent. CE - 3rd cent. CE)

2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. 5.59. Celsus then continues: The Jews accordingly, and these (clearly meaning the Christians), have the same God; and as if advancing a proposition which would not be conceded, he proceeds to make the following assertion: It is certain, indeed, that the members of the great Church admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz., concerning the six days and the seventh; on which day, as the Scripture says, God ceased from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God rested, - a term which is not found in the record. With respect, however, to the creation of the world, and the rest which is reserved after it for the people of God, the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: We give the same account as do the Jews, and deduce the same genealogy from him as they do. However, as regards the conspiracies of brothers against one another, we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct in saying that we give the same accounts as do the Jews of the conspiracies of brothers against one another. Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return thence, which was not a flight, as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed their exodus a flight; but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. 5.63. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous. And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. Moreover, he continues, these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred. Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; and we would not utter all manner of things shameful to be spoken against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sins, being condemned of himself. Moreover, we who know the maxim, Blessed are the peacemakers, and this also, Blessed are the meek, would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers. 5.64. Celsus appears to me to have misunderstood the statement of the apostle, which declares that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them who believe; and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that certain among the Christians are called 'cauterized in the ears;' and also that some are termed enigmas, - a term which we have never met. The expression stumbling-block is, indeed, of frequent occurrence in these writings - an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: You may hear, he says, all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.' And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalts itself against the knowledge of God?
31. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)

32. Epiphanius, Panarion, 33.3-33.7, 40.1.1-40.1.7, 40.2.1-40.2.2, 42.1, 42.1.7 (4th cent. CE - 5th cent. CE)

33. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)

34. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)

35. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
aeons Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
alexandria Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
angels, saviors bodyguard Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
angels Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
anicetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241
anonymous disciples of marcion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244, 245
antitheses, marcions Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 272, 273, 277
apelles, marcionite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
apelles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 52, 101, 102, 273; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
aquila Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
aquileia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244
archontics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
aristotle Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
asceticism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101
asia minor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
baptism Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
basilides Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241
bauer, walter Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
bishops Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 244, 251
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
body, of christ, brought down from heaven Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
body, spiritual Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
body Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
bride, soul bride of the angels Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
business, commerce Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241
care of the poor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
carpocrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
carpocratians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
catechumenate Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
celibacy Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294
celsus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
cerdo Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294
chnoumis Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
church Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294
classroom Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
clement of alexandria, on interpretation of scripture Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
clivus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241, 244
corinthians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
decurion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
demiurge Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
dionysius of alexandria Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
dionysius of corinth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
ducenarius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
educated, erudite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241, 244, 245, 251
elder (presbyter) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 244, 251
emit/emission/emanation Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196, 286
equestrians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
estates, country Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
eusebius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
excommunication Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
exegesis, in clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
false claim Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
first man (not named) animatd from on high, see adam first principles Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 366
first man (not named) animatd from on high, three Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 366
first man (not named) animatd from on high, two Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 366
freeborn Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
gnosticism, nature of Esler, The Early Christian World (2000) 926
gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
gnostics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
gods, evil/bad god Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294
gospels Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
hadrian Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241
hallaq, wael b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
ham Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
hartog, paul a. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
henderson, john b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
heresy, condemnation of novelty Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
heresy, definition of Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
heresy, novelty of Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
heretics see also donatists manichaeans, tertullians scriptural interpretation against Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
heretics {see also gnostics; marcionites) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 251
hermogenes Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
hippolytus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
hippolytus (soon after Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
house, possession of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
house community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
humiliores Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
illiteracy Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
innovation, in islam (bida) Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
innovation (bida) Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
irenaeus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
japheth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerusalem, of seth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerusalem Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
jews, kingdom of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
jews Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
johannine community, schismatics/secessionists Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
johannine literature Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
john Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
jorgensen, david w., viin Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
judge Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
justin Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241
kamrava, mehran Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
kruger, michael j. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
köstenberger, andreas j. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 273, 277
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
laws Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
letter of marcion Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 272, 273
lewis, bernard Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
libertine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
lieu, judith m. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
lucian, disciple of marcion Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 366
mara bar serapion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
marcion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241, 244, 245, 251; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
marcionites Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 294
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
matter Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
matthew Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
medical, medicine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
messengers, delegated Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
montanism Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
mysteryies Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
naukleros Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 244, 245, 251
navicularius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 244, 245, 251
new testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 273, 277; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
office, office holder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
officials Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
old testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 273, 277
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
orthodoxy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
ostia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244
pagan Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
persecution, martyrs Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
philosophy, distinguished from sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
philosophy Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
pilate Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
plato Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
pontus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101
possessions, wealth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241, 244, 245, 251
potitus Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
prices, costs Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
proc(u)lus (possibly two persons) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
proevangelium Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 272
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
provincials, immigrants Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
ptolemy Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
ptolemy (valentinian, teacher of justin, apol. Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
puteoli Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244
pythagoras Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
real estate, private Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
religion of redemption Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
religious background Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
rhodon Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 245, 251; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
romans Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
rome Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101, 102, 273; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
rome marcion at Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 102, 273
saklas Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196, 286
salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
school Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
schools Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 251
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
selling oneself into slavery Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
senator, senatorial Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
sermon on the mount Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
seth, books of (except nh treatises and paraphrase of seth) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
seth, seed of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196, 286
shem (person) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
shipowners Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 244, 245, 251
shipping Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241, 244, 245
simon, magus & simonians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sinope Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101, 102
slaves, slavery Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
social advancement Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 245
socially elevated Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101, 241, 244, 245, 251
socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
sophia see wisdom souls Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
soter Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
soulish, persons Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
spirit/spirits, persons Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
spirit/spirits, spiritual body Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
stratification, social Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
syneros Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
syria, christianity in Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101
syria, syrian Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
tatian Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
taxes, custom, duty Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
taxes Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
teachers Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244
tertullian, adversus hermogenem Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
tertullian, de praescriptione haereticorum Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
tertullian, scriptural interpretation against heretics Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
tertullian Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 277
three classes of persons Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
torture Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
transport Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 241
treasury (church's)" '186.0_241.0@valentinus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 101
trevett, christine Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 11
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
valentinians Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
valentinus, valentinians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 286
valentinus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 52; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 96
virgin Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 101, 102
water, of flood Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
women' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 78
women Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 244
word divine word, gnostic aeon or entity Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 174
yhwh/yahweh Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
πρωτοκαθεδρία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
πρωτοκλισία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436
ἀγάπη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 436