Tuesday's Serials: "The Epic of Hades" by Lewis Morris (in English) - IX

LAOCOON

                                           Together clung

The ghosts whom next I saw, bound three in one

By some invisible bond. A sire of port

God-like as Zeus, to whom on either hand

A tender stripling clung. I knew them well,

As all men know them. One fair youth spake low:

"Father, it does not pain me now, to be

Drawn close to thee, and by a double bond,

With this my brother." And the other: "Nay,

Nor me, O father; but I bless the chain

Which binds our souls in union. If some trace

Of pain still linger, heed it not—'tis past:

Still let us cling to thee."

                                            He with grave eyes

Full of great tenderness, upon his sons

Looked with the father's gaze, that is so far

More sweet, and sad, and tender, than the gaze

Of mothers,—now on this one, now on that,

Regarding them. "Dear sons, whom on the earth

I loved and cherished, it was hard to watch

Your pain; but now 'tis finished, and we stand

For ever, through all future days of time,

Symbols of patient suffering undeserved,

Endured and vanquished. Yet sad memory still

Brings back our time of trial.

                                                      For the day

Broke fair when I, the dread Poseidon's priest,

Joyous because the unholy strife was done,

And seeing the blue waters now left free

Of hostile keels—save where upon the verge

Far off the white sails faded—rose at dawn,

And white robed, and in garb of sacrifice,

And with the sacred fillet round my brows,

Stood at the altar; and behind, ye twain,

Decked by your mother's hand with new-cleansed robes,

And with fresh flower-wreathed chaplets on your curls,

Attended, and your clear young voices made

Music that touched your father's eyes with tears,

If not the careless gods. I seem to hear

Those high sweet accents mounting in the hymn

Which rose to all the blessed gods who dwelt

Upon the far Olympus—Zeus, the Lord,

And Sovereign Heré, and the immortal choir

Of Deities, but chiefly to the dread

Poseidon, him who sways the purple sea

As with a sceptre, shaking the fixed earth

With stress of thundering surges. By the shrine

The meek-eyed victim, for the sacrifice,

Stood with his gilded horns. The hymns were done,

And I in act to strike, when all the crowd

Who knelt behind us, with a common fear

Cried, with a cry that well might freeze the blood,

And then, with fearful glances towards the sea,

Fled, leaving us alone—me, the high priest,

And ye, the acolytes; forlorn of men,

Alone, but with our god.

                                               But we stirred not:

We could not flee, who in the solemn act

Of worship, and the ecstasy which comes

To the believer's soul, saw heaven revealed,

The mysteries unveiled, the inner sky

Which meets the enraptured gaze. How should we fear

Who thus were god-encircled! So we stood

While the long ritual spent itself, nor cast

An eye upon the sea. Till as I came

To that great act which offers up a life

Before life's Lord, and the full mystery

Was trembling to completion, quick I heard

A stifled cry of agony, and knew

My children's voices. And the father's heart,

Which is far more than rite or service done

By man for god, seeing that it is divine

And comes from God to men—this rising in me,

Constrained me, and I ceased my prayer, and turned

To succour you, and lo! the awful coils

Which crushed your lives already, bound me round

And crushed me also, as you clung to me,

In common death. Some god had heard the prayer,

And lo! we were ourselves the sacrifice—

The priest, the victim, the accepted life,

The blood, the pain, the salutary loss.

 

      Was it not better thus to cease and die

Together in one blest moment, mid the flush

And ecstasy of worship, and to know

Ourselves the victims? They were wrong who taught

That 'twas some jealous goddess who destroyed

Our lives, revengeful for discovered wiles,

Or hateful of our land. Not readily

Should such base passions sway the immortal gods;

But rather do I hold it sooth indeed

That Zeus himself it was, who pitying

The ruin he foreknew, yet might not stay,

Since mightier Fate decreed it, sent in haste

Those dreadful messengers, and bade them take

The pious lives he loved, before the din

Of midnight slaughter woke, and the fair town

Flamed pitifully to the skies, and all

Was blood and ruin. Surely it was best

To die as we did, and in death to live,

A vision for all ages of high pain

Which passes into beauty, and is merged

In one accordant whole, as discords merge

In that great Harmony which ceaseless rings

From the tense chords of life, than to have lived

Our separate lives, and died our separate deaths,

And left no greater mark than drops which rain

Upon the unbounded sea. Those hosts which fell

Before the Scæan gate upon the sand,

Nor found a bard to sing their fate, but left

Their bones to dogs and kites—were they more blest

Than we who, in the people's sight before

Ilium's unshattered towers, lay down to die

Our swift miraculous death? Dear sons, and good,

Dear children of my love, how doubly dear

For this our common sorrow; suffering weaves

Not only chains of darkness round, but binds

A golden glittering link, which though withdrawn

Or felt no longer, knits us soul to soul,

In indissoluble bonds, and draws our lives

So close, that though the individual life

Be merged, there springs a common life which grows

To such dread beauty, as has power to take

The sting from sorrow, and transform the pain

Into transcendent joy: as from the storm

The unearthly rainbow draws its myriad hues

And steeps the world in fairness. All our lives

Are notes that fade and sink, and so are merged

In the full harmony of Being. Dear sons,

Cling closer to me. Life nor Death has torn

Our lives asunder, as for some, but drawn

Their separate strands together in a knot

Closer than Life itself, stronger than Death,

Insoluble as Fate."

                                     Then they three clung

Together—the strong father and young sons,

And in their loving eyes I saw the Pain

Fade into Joy, Suffering in Beauty lost,

And Death in Love!

 

 

NARCISSUS

                                       By a still sullen pool,

Into its dark depths gazing, lay the ghost

Whom next I passed. In form, a lovely youth,

Scarce passed from boyhood. Golden curls were his,

And wide blue eyes. The semblance of a smile

Came on his lip—a girl's but for the down

Which hardly shaded it; but the pale cheek

Was soft as any maiden's, and his robe

Was virginal, and at his breast he bore

The perfumed amber cup which, when March comes

Gems the dry woods and windy wolds, and speaks

The resurrection.

                                  Looking up, he said:

"Methought I saw her then, my love, my fair,

My beauty, my ideal; the dim clouds

Lifted, methought, a little—or was it

Fond Fancy only? For I know that here

No sunbeam cleaves the twilight, but a mist

Creeps over all the sky and fields and pools,

And blots them; and I know I seek in vain

My earth-sought beauty, nor can Fancy bring

An answer to my thought from these blind depths

And unawakened skies. Yet has use made

The quest so precious, that I keep it here,

Well knowing it is vain.

                                            On the old earth

'Twas otherwise, when in fair Thessaly

I walked regardless of all nymphs who sought

My love, but sought in vain, whether it were

Dryad or Naiad from the woods or streams,

Or white-robed Oread fleeting on the side

Of fair Olympus, echoing back my sighs,

In vain, for through the mountains day by day

I wandered, and along the foaming brooks,

And by the pine-woods dry, and never took

A thought for love, nor ever 'mid the throng

Of loving nymphs who knew me beautiful

I dallied, unregarding; till they said

Some died for love of me, who loved not one.

And yet I cared not, wandering still alone

Amid the mountains by the scented pines.

 

      Till one fair day, when all the hills were still,

Nor any breeze made murmur through the boughs,

Nor cloud was on the heavens, I wandered slow,

Leaving the nymphs who fain with dance and song

Had kept me 'midst the glades, and strayed away

Among the pines, enwrapt in fantasy,

And by the beechen dells which clothe the feet

Of fair Olympus, wrapt in fantasy,

Weaving the thin and unembodied shapes

Which Fancy loves to body forth, and leave

In marble or in song; and so strayed down

To a low sheltered vale above the plains,

Where the lush grass grew thick, and the stream stayed

Its garrulous tongue; and last upon the bank

Of a still pool I came, where was no flow

Of water, but the depths were clear as air,

And nothing but the silvery gleaming side

Of tiny fishes stirred. There lay I down

Upon the flowery bank, and scanned the deep,

Half in a waking dream.

                                             Then swift there rose,

From those enchanted depths, a face more fair

Than ever I had dreamt of, and I knew

My sweet long-sought ideal: the thick curls,

Like these, were golden, and the white robe showed

Like this; but for the wondrous eyes and lips,

The tender loving glance, the sunny smile

Upon the rosy mouth, these knew I not,

Not even in dreams; and yet I seemed to trace

Myself within them too, as who should find

His former self expunged, and him transformed

To some high thin ideal, separate

From what he was, by some invisible bar,

And yet the same in difference. As I moved

My arms to clasp her to me, lo! she moved

Her eager arms to mine, smiled to my smile,

Looked love to love, and answered longing eyes

With longing. When my full heart burst in words,

'Dearest, I love thee,' lo! the lovely lips,

'Dearest, I love thee,' sighed, and through the air

The love-lorn echo rang. But when I longed

To answer kiss with kiss, and stooped my lips

To her sweet lips in that long thrill which strains

Soul unto soul, the cold lymph came between

And chilled our love, and kept us separate souls

Which fain would mingle, and the self-same heaven

Rose, a blue vault above us, and no shade

Of earthly thing obscured us, as we lay

Two reflex souls, one and yet different,

Two sundered souls longing to be at one.

 

There, all day long, until the light was gone

And took my love away, I lay and loved

The image, and when night was come, 'Farewell,'[180]

I whispered, and she whispered back, 'Farewell,'

With oh, such yearning! Many a day we spent

By that clear pool together all day long.

And many a clouded hour on the wet grass

I lay beneath the rain, and saw her not,

And sickened for her; and sometimes the pool

Was thick with flood, and hid her; and sometimes

Some cold wind ruffled those clear wells, and left

But glimpses of her, and I rose at eve

Unsatisfied, a cold chill in my limbs

And fever at my heart: until, too soon!

The summer faded, and the skies were hid,

And my love came not, but a quenchless thirst

Wasted my life. And all the winter long

The bright sun shone not, or the thick ribbed ice

Obscured her, and I pined for her, and knew

My life ebb from me, till I grew too weak

To seek her, fearing I should see no more

My dear. And so the long dead winter waned

And the slow spring came back.

                                                            And one blithe day,

When life was in the woods, and the birds sang,

And soft airs fanned the hills, I knew again

Some gleam of hope within me, and again

With feeble limbs crawled forth, and felt the spring

Blossom within me; and the flower-starred glades,

The bursting trees, the building nests, the songs,

The hurry of life revived me; and I crept,

Ghost-like, amid the joy, until I flung

My panting frame, and weary nerveless limbs,

Down by the cold still pool.

                                                    And lo! I saw

My love once more, not beauteous as of old,

But oh, how changed! the fair young cheek grown pale,

The great eyes, larger than of yore, gaze forth

With a sad yearning look; and a great pain

And pity took me which were more than love,

And with a loud and wailing voice I cried,

'Dearest, I come again. I pine for thee,'

And swift she answered back, 'I pine for thee;'

'Come to me, oh, my own,' I cried, and she—

'Come to me, oh, my own.' Then with a cry

Of love I joined myself to her, and plunged

Beneath the icy surface with a kiss,

And fainted, and am here.

                                                 And now, indeed,

I know not if it was myself I sought,

As some tell, or another. For I hold

That what we seek is but our other self,

Other and higher, neither wholly like

Nor wholly different, the half-life the gods

Retained when half was given—one the man

And one the woman; and I longed to round

The imperfect essence by its complement,

For only thus the perfect life stands forth

Whole, self-sufficing. Worse it is to live

Ill-mated than imperfect, and to move

From a false centre, not a perfect sphere,

But with a crooked bias sent oblique

Athwart life's furrows. 'Twas myself, indeed,

Thus only that I sought, that lovers use

To see in that they love, not that which is,

But that their fancy feigns, and view themselves

Reflected in their love, yet glorified,

And finer and more pure.

                                                  Wherefore it is:

All love which finds its own ideal mate

Is happy—happy that which gives itself

Unto itself, and keeps, through long calm years,

The tranquil image in its eyes, and knows

Fulfilment and is blest, and day by day

Wears love like a white flower, nor holds it less

Though sharp winds bite, or hot suns fade, or age

Sully its perfect whiteness, but inhales

Its fragrance, and is glad. But happier still

He who long seeks a high goal unattained,

And wearies for it all his days, nor knows

Possession sate his thirst, but still pursues

The fleeting loveliness—now seen, now lost,

But evermore grown fairer, till at last

He stretches forth his arms and takes the fair

In one long rapture, and its name is Death."

      Thus he; and seeing me stand grave: "Farewell.

If ever thou shouldst happen on a wood

In Thessaly, upon the plain-ward spurs

Of fair Olympus, take the path which winds

Through the close vale, and thou shalt see the pool

Where once I found my life. And if in Spring

Thou go there, round the margin thou shalt know

These amber blooms bend meekly, smiling down

Upon the crystal surface. Pluck them not.

But kneel a little while, and breathe a prayer

To the fair god of Love, and let them be.

For in those tender flowers is hid the life

That once was mine. All things are bound in one

In earth and heaven, nor is there any gulf

'Twixt things that live,—the flower that was a life,

The life that is a flower,—but one sure chain

Binds all, as now I know.

                                              If there are still

Fair Oreads on the hills, say to them, sir,

They must no longer pine for me, but find

Some worthier lover, who can love again;

For I have found my love."

                                                 And to the pool

He turned, and gazed with lovely eyes, and showed

Fair as an angel.

Monday's Illustrated Word: "Shoveling Snow!" by Unknown Writer (in English)

   art by Ken Hultgren - Super Duck #78 - Archie, February 1958.

 

"Incruentum Altaris" by Pope Benedict XV (translated into Italian)

 L’incruento sacrificio dell’Altare, poiché per natura in nulla differisce dal sacrificio della Croce, non solo apporta gloria agli abitanti del cielo e giova come rimedio di salvezza a coloro che si trovano ancora nelle miserie di questa vita, ma vale moltissimo anche per il riscatto delle anime dei fedeli che riposano in Cristo. È questa una perpetua e costante dottrina della santa Chiesa. Le vestigia e gli argomenti di questa dottrina — che nel corso dei secoli portò grandissimo conforto a tutti i cristiani e che suscitò nelle migliori persone viva ammirazione per l’infinita carità di Cristo — sono reperibili nelle più antiche Liturgie della Chiesa latina e della Chiesa orientale, negli scritti dei Santi Padri, e sono infine chiaramente espressi in molti decreti degli antichi Sinodi.

Il Concilio Ecumenico Tridentino, con una particolare solenne definizione, propose la stessa cosa alla nostra fede quando insegnò che « le anime trattenute nel Purgatorio vengono aiutate dai suffragi dei fedeli specialmente con il sacrificio dell’Altare, a Dio gradito », e colpì con la scomunica coloro che affermassero che il sacro sacrificio non deve essere offerto « per i vivi e per i defunti, per i peccati, per le pene, per le soddisfazioni e per altre necessità ». Per la verità, la pia Madre Chiesa non ha mai seguito un comportamento diverso da questo insegnamento; in nessun tempo ha mai cessato di esortare intensamente i fedeli cristiani a non lasciare che le anime dei defunti venissero private di quegli aiuti spirituali che sgorgano abbondantemente dal sacrificio della Messa. E su questo punto si deve lodare il popolo cristiano, che non è mai venuto meno all’amore e all’impegno in suffragio dei defunti. Lo testimonia la storia della Chiesa che, quando le virtù della fede e della carità elevavano le anime, re e popoli si adoperavano più attivamente ovunque si estendeva il nome cattolico, onde ottenere la purificazione delle anime del Purgatorio.

La sempre più accesa pietà degli antenati ha fatto sì che, molti secoli fa, nel Regno d’Aragona, per una consuetudine sorta a poco a poco, nel giorno della Solenne Commemorazione di tutti i defunti i sacerdoti secolari celebrassero due Messe, e i sacerdoti regolari ne celebrassero tre. Il Nostro Predecessore d’immortale memoria Benedetto XIV confermò questo privilegio non solo per giuste ragioni, ma in verità anche su richiesta di Ferdinando VI, cattolico Re di Spagna, e parimenti di Giovanni V, Re del Portogallo. Pertanto, con Lettera Apostolica del 26 agosto 1748 decise che a qualunque sacerdote delle regioni soggette ai due Re fosse data facoltà di celebrare tre Messe nel giorno della Solenne Commemorazione dei defunti.

Con l’andar del tempo, molte persone, sia Vescovi, sia cittadini di ogni categoria, inviarono alla Sede Apostolica ripetute suppliche affinché si potesse utilizzare questo privilegio in tutto il mondo, e la stessa concessione fu richiesta ripetutamente ai Nostri Predecessori, ed anche a Noi agli inizi del Nostro Pontificato. Per la verità, non si può dire che manchino ora le cause che allora venivano addotte a questo proposito; anzi, ogni giorno esse diventano sempre più gravi. In realtà è motivo di doglianza il fatto che talune pie fondazioni e taluni lasciti che i fedeli cristiani avevano stabilito in diverso modo, anche con testamento, affinché venissero celebrate Messe a suffragio dei defunti, in parte sono andati distrutti e in parte trascurati da coloro che non dovevano assolutamente fare ciò. Si aggiunga che non pochi di questi, la cui religiosità è fuori dubbio, sono costretti, di fronte alla diminuzione dei redditi, a supplicare la Sede Apostolica affinché si riduca il numero delle Messe.

Noi, pertanto, dopo avere nuovamente onerata la coscienza di coloro che in questa materia mancano al proprio dovere di carità verso le anime dei defunti — per i quali, fin dall’infanzia, abbiamo nutrito un grande trasporto — siamo fortemente spinti, per quanto è in Nostro potere, a riparare in qualche modo ai suffragi che, con grave pregiudizio, sono mancati alle anime. La misericordia Ci commuove oggi in modo maggiore quando, a causa dei luttuosissimi incendi della guerra accesi in quasi tutta l’Europa, abbiamo davanti ai Nostri occhi tanta gioventù che nel fiore degli anni muore immaturamente in battaglia. Anche se la pietà dei loro congiunti per suffragare le loro anime non mancherà, tuttavia sarà essa sufficiente per provvedere ai loro bisogni? Da quando, per divina volontà, siamo divenuti il Padre comune di tutti, vogliamo con paterna larghezza rendere partecipi questi carissimi ed amatissimi figli, strappati alla vita, del tesoro dei meriti infiniti di Gesù Cristo.

Pertanto, invocata la luce della Sapienza celeste, dopo aver consultato alcuni Padri Cardinali di Santa Romana Chiesa, membri delle Sacre Congregazioni sulla disciplina dei Sacramenti e dei Sacri Riti, stabiliamo in perpetuo quanto segue:

 

I. Nel giorno della Solenne Commemorazione di tutti i fedeli defunti, in tutta la Chiesa sia lecito ai Sacerdoti celebrare tre Messe, a condizione che una delle tre sia applicata a libera scelta, con possibilità di riceverne l’offerta; la seconda Messa, senza alcuna offerta, sia dedicata a tutti i fedeli defunti; la terza sia celebrata secondo l’intenzione del Sommo Pontefice, come sopra abbiamo specificato.

II. Confermiamo con la Nostra autorità, per quanto possa essere necessario, ciò che il Nostro Predecessore Clemente XIII concesse con la Lettera del 19 maggio 1791, cioè che tutti gli altari nel giorno della Solenne Commemorazione fossero privilegiati.

III. Le tre Messe di cui abbiamo parlato siano celebrate secondo l’ordine stabilito dal Nostro Antecessore Benedetto XIV di felice memoria per i Regni di Spagna e di Portogallo. Chi volesse celebrare una sola Messa, celebri quella che nel Messale è indicata nella Commemorazione di tutti i fedeli defunti. Questa stessa Messa potrà essere celebrata con il canto, con facoltà di anticipare la seconda e la terza.

IV. Se capitasse che fosse esposto il Santissimo Sacramento per l’Orazione delle quaranta ore, poiché le Messe da Requiem devono essere celebrate con i paramenti di colore violaceo (Decreto Generale S.R.C. 3177-3864, n. 4), non si celebrerà all’Altare dell’Esposizione.

 

Per il resto, siamo certi che tutti i Sacerdoti cattolici, sebbene nel giorno della Solenne Commemorazione dei fedeli defunti possano celebrare una sola volta, vorranno volentieri e con zelo utilizzare l’importante privilegio che abbiamo loro concesso. Esortiamo vivamente tutti i figli della Chiesa affinché, memori dei numerosi obblighi che hanno verso i fratelli che sono fra le fiamme del Purgatorio, in questo giorno intervengano con somma fede alle sacre funzioni. Così, in futuro, grazie ad una grande onda salutifera che penetra in Purgatorio da tanti benèfici suffragi, moltissime anime di defunti potranno essere felicemente associate ai celesti beati della Chiesa trionfante.

Decretiamo che quanto abbiamo stabilito con questa Lettera Apostolica, a proposito delle Messe da non ripetersi, sia valido e costante in perpetuo, nonostante qualsiasi legge emanata in passato dai Nostri Predecessori.

 

Dato a Roma, presso San Pietro, il 10 agosto 1915, anno primo del Nostro Pontificato.

BENEDICTUS PP. XV

Friday's Sung Word: "Meu sofrer" or "Queixumes" by Noel Rosa and Henrique Brito (in Portuguese)

Sem estes teus tão lindos olhos,
Eu não seria sofredor
Os meus ferinos abrolhos
Nasceram do teu amor.
Eu hoje sou um trovador
E gosto até de assim penar,
Vou te dizer os meus queixumes:
Ciúmes tenho do teu olhar.
Quero sempre te ver bem junto a mim,
Porque te esquivas, assim, coração
De uma paixão?
O teu olhar traz alegria
Mas também traz o amargor,
Sem ele, então, não viveria
Vida não há sem dor. 

 

You can listen "Meu sofrer" ou "Queixumes" sung by Gastão Formenti here.

 

You can listen "Meu sofrer" ou "Queixumes" sung by Carlos Galhardo here.

Thursday's Serial: "Against Heresies" by St. Irenaeus of Lyon (translated into English by Alexander Roberts and William Rambaut) - IV

Chapter 19

Passages of Scripture by which they attempt to prove that the Supreme Father was unknown before the coming of Christ.

1. I judge it necessary to add to these details also what, by garbling passages of Scripture, they try to persuade us concerning their Propator, who was unknown to all before the coming of Christ. Their object in this is to show that our Lord announced another Father than the Maker of this universe, whom, as we said before, they impiously declare to have been the fruit of a defect. For instance, when the prophet Isaiah says, "But Israel has not known Me, and My people have not understood Me," Isaiah 1:3 they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, "There is no truth in them, nor the knowledge of God," Hosea 4:1 they strive to give the same reference. And, "There is none that understands, or that seeks after God: they have all gone out of the way, they are together become unprofitable," they maintain to be said concerning ignorance of Bythus. Also that which is spoken by Moses, "No man shall see God and live," Exodus 33:20 has, as they would persuade us, the same reference.

2. For they falsely hold, that the Creator was seen by the prophets. But this passage, "No man shall see God and live," they would interpret as spoken of His greatness unseen and unknown by all; and indeed that these words, "No man shall see God," are spoken concerning the invisible Father, the Maker of the universe, is evident to us all; but that they are not used concerning that Bythus whom they conjure into existence, but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the angels explanations of the parables, as being himself ignorant of them. But the angel, hiding from him the great mystery of Bythus, said to him, "Go your way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white." Moreover, they boast that they are the white and the men of good understanding.

 

 

Chapter 20

The apocryphal and spurious Scriptures of the Marcosians, with passages of the Gospels which they pervert.

1. Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "First tell me what Alpha is, and then I will tell you what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.

2. Some passages, also, which occur in the Gospels, receive from them a coloring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Did you not know that I must be about My Father's business?" Luke 2:49 Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master," Mark 10:17 He confessed that God who is truly good, saying, "Why do you call Me good: there is One who is good, the Father in the heavens;" Luke 18:18 and they assert that in this passage the Æons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power do You this?" Matthew 21:23 but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, "I have often desired to hear one of these words, and I had no one who could utter it," they maintain, that by this expression "one" He set forth the one true God whom they knew not. Further, when, as He drew near to Jerusalem, He wept over it and said, "If you had known, even you, in this your day, the things that belong unto your peace, but they are hidden from you," by this word "hidden" He showed the abstruse nature of Bythus. And again, when He said, "Come unto Me all you that labour and are heavy laden, and I will give you rest, and learn of Me," Matthew 11:28 He announced the Father of truth. For what they knew not, these men say that He promised to teach them.

3. But they adduce the following passage as the highest testimony, and, as it were, the very crown of their system:— "I thank You, O Father, Lord of heaven and earth, because You have hid these things from the wise and prudent, and have revealed them to babes. Even so, my Father; for so it seemed good in Your sight. All things have been delivered to Me by My Father; and no one knows the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him." Matthew 11:25-27 In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer [of the world] was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim.

 

 

Chapter 21

The views of redemption entertained by these heretics.

1. It happens that their tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of "redemption" as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith.

2. They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can you be baptized with the baptism which I shall be baptized with?" Mark 10:38 Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms.

3. For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe— into truth, the mother of all things — into Him who descended on Jesus — into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baœnaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because You have reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ — of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsœman, Chaldœaur, Mosomedœa, Acphranœ, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Your name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who lives." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this ointment is a type of that sweet odour which is above all things.

4. But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those [beings] who are inconceivable, and incorporeal, and beyond the reach of sense, [be performed] by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption.

5. Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father — the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:— "I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown [off] his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions.

 

 

Chapter 22

Deviations of heretics from the truth.

1. The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus says the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." John 1:3 There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennœa. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence — He who formed the world (for the world is of all) — He who fashioned man — He [who] is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma — He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change [this truth into error], even as the Gentiles do through idolatry — thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses [against themselves]. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief.

2. Since, therefore, it is a complex and multiform task to detect and convict all the heretics, and since our design is to reply to them all according to their special characters, we have judged it necessary, first of all, to give an account of their source and root, in order that, by getting a knowledge of their most exalted Bythus, you may understand the nature of the tree which has produced such fruits.

 

 

Chapter 23

Doctrines and practices of Simon Magus and Menander.

 

1. Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." Acts 8:9-11 This Simon, then — who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus — suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would — was addressed in these words by Peter: "Your money perish with you, because you have thought that the gift of God can be purchased with money: you have neither part nor lot in this matter, for your heart is not right in the sight of God; for I perceive that you are in the gall of bitterness, and in the bond of iniquity." He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Cæsar, by whom also he is said to have been honoured with a statue, on account of his magical power. This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him.

2. Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials: Having redeemed from slavery at Tyre, a city of Phœnicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind [the thought] of forming angels and archangels. For this Ennœa leaping forth from him, and comprehending the will of her father, descended to the lower regions [of space], and generated angels and powers, by whom also he declared this world was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennœa was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan War was undertaken; for whose sake also Stesichorus was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes, in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep. Matthew 18:12

3. For this purpose, then, he had come that he might win her first, and free her from slavery, while he conferred salvation upon men, by making himself known to them. For since the angels ruled the world ill because each one of them coveted the principal power for himself, he had come to amend matters, and had descended, transfigured and assimilated to powers and principalities and angels, so that he might appear among men to be a man, while yet he was not a man; and that thus he was thought to have suffered in Judæa, when he had not suffered. Moreover, the prophets uttered their predictions under the inspiration of those angels who formed the world; for which reason those who place their trust in him and Helena no longer regarded them, but, as being free, live as they please; for men are saved through his grace, and not on account of their own righteous actions. For such deeds are not righteous in the nature of things, but by mere accident, just as those angels who made the world, have thought fit to constitute them, seeking, by means of such precepts, to bring men into bondage. On this account, he pledged himself that the world should be dissolved, and that those who are his should be freed from the rule of them who made the world.

4. Thus, then, the mystic priests belonging to this sect both lead profligate lives and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations. Love-potions, too, and charms, as well as those beings who are called "Paredri" (familiars) and "Oniropompi" (dream-senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service. They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," 1 Timothy 6:20 received its beginning, as one may learn even from their own assertions.

5. The successor of this man was Menander, also a Samaritan by birth, and he, too, was a perfect adept in the practice of magic. He affirms that the primary Power continues unknown to all, but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men. The world was made by angels, whom, like Simon, he maintains to have been produced by Ennœa. He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth.

 

 

Chapter 24

Doctrines of Saturninus and Basilides.

1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine — the one in Syria, the other at Alexandria. Saturninus, like Menander, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." Genesis 1:26 He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.

2. He has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels — the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. 1 Timothy 4:3. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a feigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews.

3. Basilides again, that he may appear to have discovered something more sublime and plausible, gives an immense development to his doctrines. He sets forth that Nous was first born of the unborn father, that from him, again, was born Logos, from Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers, and principalities, and angels, whom he also calls the first; and that by them the first heaven was made. Then other powers, being formed by emanation from these, created another heaven similar to the first; and in like manner, when others, again, had been formed by emanation from them, corresponding exactly to those above them, these, too, framed another third heaven; and then from this third, in downward order, there was a fourth succession of descendants; and so on, after the same fashion, they declare that more and more principalities and angels were formed, and three hundred and sixty-five heavens. Wherefore the year contains the same number of days in conformity with the number of the heavens.

4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on those who believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.

5. Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to [the question regarding] meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau.

6. He, then, who has learned [these things], and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do you," they say, "know all, but let nobody know you." For this reason, persons of such a persuasion are also ready to recant [their opinions], yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence.

7. They make out the local position of the three hundred and sixty-five heavens in the same way as do mathematicians. For, accepting the theorems of these latter, they have transferred them to their own type of doctrine. They hold that their chief is Abraxas; and, on this account, that word contains in itself the numbers amounting to three hundred and sixty-five.

 

 

Chapter 25

Doctrines of Carpocrates.

1. Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was steadfast and pure, he perfectly remembered those things which he had witnessed within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it he might escape from the creators of the world; and they say that it, after passing through them all, and remaining in all points free, ascended again to him, and to the powers, which in the same way embraced like things to itself. They further declare, that the soul of Jesus, although educated in the practices of the Jews, regarded these with contempt, and that for this reason he was endowed with faculties, by means of which he destroyed those passions which dwelt in men as a punishment [for their sins].

2. The soul, therefore, which is like that of Christ can despise those rulers who were the creators of the world, and, in like manner, receives power for accomplishing the same results. This idea has raised them to such a pitch of pride, that some of them declare themselves similar to Jesus; while others, still more mighty, maintain that they are superior to his disciples, such as Peter and Paul, and the rest of the apostles, whom they consider to be in no respect inferior to Jesus. For their souls, descending from the same sphere as his, and therefore despising in like manner the creators of the world, are deemed worthy of the same power, and again depart to the same place. But if any one shall have despised the things in this world more than he did, he thus proves himself superior to him.

3. They practise also magical arts and incantations; philters, also, and love-potions; and have recourse to familiar spirits, dream-sending demons, and other abominations, declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it. These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all, who have in fact no fellowship with them, either in doctrine or in morals, or in our daily conduct. But they lead a licentious life, and, to conceal their impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just," Romans 3:8 when they receive from God a recompense suited to their works.

4. So unbridled is their madness, that they declare they have in their power all things which are irreligious and impious, and are at liberty to practise them; for they maintain that things are evil or good, simply in virtue of human opinion. troweth.]}--> They deem it necessary, therefore, that by means of transmigration from body to body, souls should have experience of every kind of life as well as every kind of action (unless, indeed, by a single incarnation, one may be able to prevent any need for others, by once for all, and with equal completeness, doing all those things which we dare not either speak or hear of, nay, which we must not even conceive in our thoughts, nor think credible, if any such thing is mooted among those persons who are our fellow citizens), in order that, as their writings express it, their souls, having made trial of every kind of life, may, at their departure, not be wanting in any particular. It is necessary to insist upon this, lest, on account of some one thing being still wanting to their deliverance, they should be compelled once more to become incarnate. They affirm that for this reason Jesus spoke the following parable:— "Whilst you are with your adversary in the way, give all diligence, that you may be delivered from him, lest he give you up to the judge, and the judge surrender you to the officer, and he cast you into prison. Verily, I say unto you, you shall not go out thence until you pay the very last farthing." Matthew 5:25-26; Luke 12:58-59 They also declare the "adversary" is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls [as have been mentioned] to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is "the prison." Again, they interpret these expressions, "You shall not go out thence until you pay the very last farthing," as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be [shut up] in the body.

5. And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing them to be such. And in their writings we read as follows, the interpretation which they give [of their views], declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men — some good and some evil, there being nothing really evil by nature.

6. Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under [the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.