Book V. (Cont.)

Chap. XIX. – The Justinian Heresy Unfolded in the “Book of Baruch.”

But swear, says Justinus, if you wish to know “what eye hath not seen, and ear hath not heard, and the things which have not entered into the heart;” (Isa_64:4; 1Co_2:9) that is, if you wish to know Him who is good above all, Him who is more exalted, (swear) that you will preserve the secrets (of the Justinian) discipline, as intended to be kept silent. For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and sware, as it has been written, “The Lord sware, and will not repent.” (Psa_110:4; Heb_7:21) Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries.164 In order, however, that we may not wade through more of their volumes, we shall illustrate the ineffable Mysteries (of Justinus) from one book of his, inasmuch as, according to his supposition, it is (a work) of high repute. Now this volume is inscribed Baruch; and one fabulous account out of many which is explained by (Justinus) in this (volume), we shall point out, inasmuch as it is to be found in Herodotus. But after imparting a different shape to this (account), he explains it to his pupils as if it were something novel, being under the impression that the entire arrangement of his doctrine (springs) out of it.

Chap. XX. – The Cosmogony of Justinus an Allegorical Explanation of Herodotus’ Legend of Hercules.

Herodotus,165 then, asserts that Hercules, when driving the oxen of Geryon from Erytheia,166 came into Scythia, and that, being wearied with travelling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster’s request; for he knew her (carnally), and made her pregnant. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present.167 But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain.

Chap. XXI. – Justinus’ Triad of Principles; His Angelography Founded on This Triad; His Explanation of the Birth, Life, and Death of Our Lord. 

This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. Of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father168 of all begotten things, devoid of prescience,169 and invisible. And the female (principle) is devoid of prescience, passionate, two-minded,170 two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love.171

And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michaël, Amen, (See Rev_3:14)172 Baruch, Gabriel, Esaddaeus.… And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel,173 Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan,174 Pharao, Carcamenos, (and) Lathen.

Of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: “God planted a garden in Eden towards the east,” (Gen_2:8) that is, towards the face of Edem, that Edem might behold the garden – that is, the angels – continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels – Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels – Naas. For so,175 says (Justinus), one ought to interpret the words of Moses, observing, “Moses said these things disguisedly, from the fact that all do not attain the truth.” And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from tile portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle – in aspect, – make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, – an image – from Edem, but a spirit from Elohim. And there were given to them commandments, “Be fruitful, and multiply, and replenish the earth,” (Gen_1:28) that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim.

And when all things were created as has been described by Moses – both heaven and earth, and the things therein176 – the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river – Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal177 authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion178 of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil.

When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below:179 for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, “Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord.” (Psa_117:1-2:19) A voice was returned to Him from the light, saying, “This is the gate of the Lord: through this the righteous enter in.” (Psa_118:20) And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld “what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive).” (Isa_64:4; 1Co_2:9)

Then the Good One says to him, “Sit thou on my right hand.” (Psa_110:1) And the Father says to the Good One, “Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men.180 And I wish to receive it back (from them.” Then the Good One replies to him, “No evil canst thou do while thou art with me, for both thou and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me.” Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men.181 Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise – for paradise is the angels, in the midst of whom he stood, – and issued to the man the following injunction: “Of every tree that is in paradise thou mayest freely eat, but thou mayest not eat of the tree of the knowledge of good and evil,” (Gen_2:16, Gen_2:17) which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy.

Henceforward vice and virtue were prevalent among men, arising from a single source – that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men.182 Baruch therefore was despatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. (Gal_5:17) For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwelleth in men183 might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also – by the prophets184 – Naas, by a similar device, through the soul185 that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined.

Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale – now she is Babel or Venus – clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works.

Finally, however, in the days of Herod the king, Baruch is despatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: “All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all.” And Jesus was obedient unto the angel, saying that, “I shall do all things, Lord,” and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures186), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, “Woman, thou retainest thy son,” (Joh_19:26) that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begat a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begat a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, “Hearken, O heaven, and give ear, O earth; the Lord hath spoken,” he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. “Israel,” he says, “did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men.”

Chap. XXII. – Oath Used by the Justinian Heretics; the Book of Baruch; the Repertory of Their System.

Hence187 also, in the first book inscribed “Baruch,” has been written the oath which they compel those to swear who are about to hear these mysteries, and be initiated with the Good One.188 And this oath, (Justinus) says, our Father Elohim sware when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, “The Lord sware, and will not repent.” (Psa_110:4; Heb_7:21) Now the oath is couched in these189 terms: “I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature.” And when he has sworn this oath, he goes on to the Good One, and beholds “whatever things eye hath not seen, and ear hath not heard, and which have not entered into the heart of man;” (1Co_2:9) and he drinks from life-giving water, which is to them, as they suppose, a bath,190 a fountain of life-giving, bubbling water. (Joh_4:14) For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, (that) above the firmament, (Gen_1:6, Gen_1:7) of the Good One, in which spiritual (and) living men are washed; and in this Elohim washed Himself, and having washed did not repent. And when, he says, the prophet affirms, “Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, (departing) from (following) after the Lord;” (Hos_1:2) that is, Edem (departs) from Elohim. (Now) in these words, he says, the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas. According to that same manner, they deliver other prophetical passages in a similar spirit of interpretation throughout numerous books. The volume, however, inscribed “Baruch,” is pre-eminently to them the one in which the reader191 will ascertain the entire explanation of their legendary system (to be contained). Beloved, though I have encountered many heresies, yet with no wicked (heresiarch) worse than this (Justinus) has it been my lot to meet. But, in truth, (the followers of Justinus) ought to imitate192 the example of his Hercules, and to cleanse, as the saying is, the cattle-shed of Augias, or rather I should say, a ditch,193 into which, as soon as the adherents of this (heresiarch) have fallen, they can never be cleansed; nay, they will not be able even to raise their heads.

Chap. XXIII. – Subsequent Heresies Deducible from the System of Justinus.

Since, then, we have explained the attempts (at a system) of the pseudo-Gnostic Justinus, it appears likewise expedient in the following books to elucidate the opinions put forward in heresies following (in the way of consequence upon the doctrines of Justinus), and to leave not a single one of these (speculators) unrefuted. Our refutation will be accomplished by adducing the assertions made by them; such (at least of their statements) as are sufficient for making a public example (of these heretics). (And we shall attain our purpose), even though there should only be condemned194 the secret and ineffable (mysteries) practised amongst them, into which, silly mortals that they are, scarcely (even) with considerable labour are they initiated. Let us then see what also Simon affirms. 

FOOTNOTES

164 Or, “the rest of the Mysteries.”

165 Herodotus, iv. 8-10

166 Erytheia (Eretheia) was the island which Geryon inhabited. Miller’s text has Ἐρυθᾶς (i.e., sc. Θαλάσσης), “the Red Sea.” This, however, is a mistake.

167 Some read τὸν νοῦν, which has been properly altered into τὸ νῦν, as translated above.

168 Or, “mother.”

169 και ἄγνωστος, “and unknown,” is added in Cruice’s and Schneidewin’s text, as this word occurs in Hippolytus’ epitome of Justinus’ heresy in book x. of The Refutation.

170 δίγνωμος; some read ἀγνώμων, i.e., devoid of judgment.

171 εὑνήν; some read εὔνοιαν, i.e., goodwill, but this seems pleonastic where φιλίας precedes.

172 [Bunsen, i. 39.]

173 Or, “Babelachamos,” or “Babel, Achamos.”

174 Or, “Kaviathan.”

175 Or, “this one.”

176 ἐν αὐτῇ; some read ἐν ἀρχῇ, i.e., in the beginning.

177 σατραπικήν. The common reading ἀστραπικήν is obviously corrupt.

178 Or, “mixture.”

179 κάτω; some read κατώγη, i.e., κατώγαιος, earthly; some κατωφερὴς, with a downward tendency.

180 Or, “the heavens.”

181 ἁνθρώποις πᾶσιν. Ἐλθὼν. Some read: ἀνθροώποις. Πάλιν ἐλθὼν.

182 Or, “in heaven.”

183 Or, “in heaven.”

184 These words are superfluous here, and are repeated from the preceding sentence by mistake.

185 ψυχῆς. Some read: εὐχῆς, i.e., prayer.

186 Miller conjectures that the parenthetical words should be added to the text.

187 ἐντεῦθεν; this word stands at the end of the last chapter in the text of Miller, who suspects that there is here some hiatus. In this opinion the Abbe Cruice concurs. Schneidewin, however, transfers ἐντεῦθεν to the beginning of this chapter as above.

188 παρὰ τῶ ἀγαθῷ; or rather, we should expect, into a knowledge of the Good One.

189 οὗτως; some read: οὗτος.

190 λουτρὸν; the ecclesiastical use of this word makes it stand for baptism.

191 ἐντυχὼν; some read: εὐτυχῶν, i.e., one who is fortunate enough to meet with a book.

192 Literally, “ought, according to his Hercules, by imitating,” etc.

193 ἀμάραν. This word means a trench or channel in a field, for the purpose either of irrigation or drainage. Schneidewin and Cruice render it by Latin Sentinam, an expression applied, for example, to bilge water.

194 ἐκρηθείη, i.e., ἐκριθείη: some read ἐκκριθείν, which might be rendered, “even though, (for the purpose of holding these heretics up to public shame,) there should be made a selection only,” etc.