Chapter X
, can only be explained by reference to them.
Footnote 79:
“Eorum qui ante adventum Christi Haereseos arguuntur.” Philastrius, Ep. Brixiensis, _de Haeresibus Liber_, c. I. vol. I. p. 5, Oehler.
Footnote 80:
Augustinus, _de Haeresibus_ (cf. _ad Quod vult deum_) _Liber_, c. XVII. I. p. 200, Oehler.
Footnote 81:
Pseudo-Tertullianus, _Adversus omnes Haereses_, cc. V., VI. p. 273, Oehler. The writer was probably Victorinus of Pettau.
Footnote 82:
Pseudo-Hieronymus, _Indiculus de Haeresibus_, c. III., vol. I. p. 285, Oehler.
Footnote 83:
Acts vi. 5. It will be noted that Epiphanius, who himself belonged to the sect in his youth, interposes only the Basilidians between them and the followers of Saturninus, the “heresy” of which last he derives directly from that of Simon Magus.
Footnote 84:
Rev. ii. 6, 15.
Footnote 85:
Origen, _cont. Celsum_, Bk VI. c. 28. Possibly the Euphrates called “the Peratic” or Mede by Hippolytus (_op. cit._ Bk IV. c. 2, p. 54, Cruice).
Footnote 86:
Hippolytus, _op. cit._ Bk V. c. 7, p. 141, Cruice. This Mariamne is doubtless the sister of Philip mentioned in the Apocryphal _Acta Philippi_ (c. XXXII., Tischendorf), which have, as is said later, a strong Gnostic or Manichaean tinge. Celsus knew a sect which took its name from her. See Origen, _cont. Cels._ Bk V. c. 62.
Footnote 87:
The Canonical Apocalypse is not earlier than 70 A.D., and was probably written soon after the fall of the Temple of Jerusalem. Hippolytus and Origen wrote 130 years later.
Footnote 88:
Naassene is evidently derived from the Hebrew or Aramaean נחש “Serpent,” cf. Hipp. _op. cit._ Bk V. c. 6, p. 139, Cruice, and exactly corresponds to the Greek ὀφίτης and the Latin _serpentinus_ (Low Latin _serpentarius_). “Worshipper of the Serpent” seems to be the patristic gloss on the meaning of the word.
Footnote 89:
Giraud, _Ophitae_, c. 4, § 65, p. 89. The question really depends upon Hippolytus’ sources, as to which see last chapter, pp. 11, 12. Cf. De Faye, _Introduction_, etc., p. 41. Hippolytus’ Naassene author cannot be much earlier than 170 A.D. since he quotes from St John’s Gospel, and probably later than the work of Irenaeus written in 180-185. Yet the Ophite system described by Irenaeus is evidently not a primitive one and has been added to by his Latin translator. See n. 3, p. 47, _infra_.
Footnote 90:
Irenaeus, Bk I. c. 27, § 1, p. 226, Harvey, says that the Ophites are the same as the Sethians; Hippolytus, _op. cit._ Bk V. c. 11, p. 184, Cruice, that they are connected with the Peratae, the Sethians, and the system of Justinus. Epiphanius, _Haer._ XXXVII. c. 1, p. 494, Oehler, while deriving them from Nicolaus the Deacon, gives them a common origin with those whom he calls Gnostics simply, and identifies these last with the Borboriani, Coddiani, Stratiotici, Phibionitae, Zacchaei, and Barbelitae (see _Haer._ XXVI. c. 3).
Footnote 91:
Hippolytus, _op. cit._ Bk V. c. 11, p. 184, Cruice.
Footnote 92:
ἑαυτοὺς γνωστικοὺς ὀνομάζοντες. Hippolytus, _loc. cit._ Eusebius, _H. E._ Bk IV. c. 7, says that Carpocrates was the father of the heresy of the Gnostics and contemporary with Basilides.
Footnote 93:
Epiphanius, _Haer._ XXVI. c. 7, pp. 174, 176, Oehler.
Footnote 94:
Tertullian, _de Praescript. Haer._ c. XLII.
Footnote 95:
Josephus, _Antiq._ Bk XII. c. 3.
Footnote 96:
Ramsay, _Cities and Bishoprics of Phrygia_, II. pp. 667 _sqq._; _St Paul_, pp. 142 _sqq._; _Commentary on Galatians_, pp. 189 _sqq._ The fact that Timothy, the son of the Jewess Eunice by a Greek father, was not circumcised (see Acts xvi. 1) is quoted in support.
Footnote 97:
_E.g._ the Montanist, the most formidable of the heresies which attacked the primitive Church, apart from Gnosticism. Cf. also Galatians i. 6.
Footnote 98:
Mahaffy, _Greek World under Roman Sway_, p. 168. For the tyranny of the Armenians, see Plutarch, _Lucullus_, cc. XIV., XXI.
Footnote 99:
Mahaffy, _Gk. World_, p. 100.
Footnote 100:
Mahaffy, _ibid._ p. 225.
Footnote 101:
Ramsay, _Cities_, etc., I. p. 9.
Footnote 102:
Ramsay, _Cities_, etc., I. p. 87.
Footnote 103:
Ramsay, _ibid._ I. p. 92.
Footnote 104:
Ramsay, _ibid._ I. pp. 93, 94. The Galli or priests of Cybele, who mutilated themselves in religious ecstasy, seem to have been the feature of Anatolian religion which most struck the Romans, when the statue of the Mother of the Gods first appeared among them. Cf. next page. For the other side of the religion, see Lucian, _de Dea Syria_, cc. VI., XLIII., and Apuleius, _Metamorph._ Bk VIII. c. 29.
Footnote 105:
As in the hymn to Attis said to have been sung in the Great Mysteries, given in the _Philosophumena_ (see p. 54, _infra_). Cf. Ramsay, _Cities_, etc., I. pp. 132, 263, 264, for other identifications. The Anatolian name of the _Dea Syria_ to whose cult Nero was addicted, was Atargatis, which Prof. Garstang would derive from the Babylonian Ishtar (Strong, _Syrian Goddess_, 1913, p. vii); see Cumont, _Les Religions Orientales dans le Paganisme Romain_, Paris, 1906, p. 126. The whole of Cumont’s chapters on Syria and Asia Minor (_op. cit._ pp. 57-89) can be consulted with advantage. The American edition, 1911, contains some additional notes. See, too, Decharme’s article on Cybele in Daremberg and Saglio’s _Dict. des Antiq._
Footnote 106:
Dill, _Nero to Marcus Aurelius_, pp. 548 _sqq._
Footnote 107:
See n. 1, _supra_; Suetonius, _Nero_, c. LVI.
Footnote 108:
Dill, _loc. cit._, and authorities there quoted.
Footnote 109:
Cumont, _Rel. Or._ p. 77, and see index to American edition, 1911.
Footnote 110:
Ezekiel viii. 14.
Footnote 111:
Jeremiah vii. 18; lxiv. 17-19.
Footnote 112:
Ramsay, _Cities_, etc., II. p. 674, quoting _Neubauer, Géographie du Talmud_.
Footnote 113:
Cicero, _pro Flacc._ c. XXVIII. The Jews of the Dispersion in Egypt had temples of their own, in one at least of which Yahweh had for assessors a goddess Anat and a subordinate god Bethel. See René Dussaud, “Les Papyrus judéo-araméens d’Elephantiné,” _R.H.R._ t. LXIV. (1911) p. 350.
Footnote 114:
Acts xvi. 2, 3. See n. 3, p. 28, _supra_.
Footnote 115:
Layard, _Nineveh and Babylon_, 1853, pp. 509 _sqq._ Was this why Daniel was called “Master of the Magicians”? Dan. iv. 9; v. 11.
Footnote 116:
Thus, in a Coptic spell, the Words from the Cross: “Eli, eli, lama sabachthani,” are described as “the revered names of God.” See Rossi, _“Trattato gnostico”_ in _Mem. della Real. Accad. di Torino_, Ser. B, XLII. fol. 9. So in mediaeval magic the word “Eieazareie” or “Escherie” is frequently used, apparently without any suspicion that it covers the אהיה אשר אהיה ’Ehyeh ’asher ’ehyeh—“I am that I am” of Exodus.
Footnote 117:
Hausrath, _Hist. of New Testament Times_, Eng. ed. 1878, I. pp. 126, 127, and authorities there quoted.
Footnote 118:
See last note. In the Acts, Bar-jesus or Elymas the sorcerer, the seven sons of Sceva, and some of those who burned their magical books at Ephesus, are said to be Jews. Harnack, _Expansion of Christianity_, Eng. ed. I. pp. 156, 157, says the Jews were known as exorcisers of demons throughout the Roman Empire.
Footnote 119:
Origen, _cont. Cels._ Bk IV. c. 33. Cf. _ibid._ c. 34, and Bk I. c. 22. Also Justin Martyr’s _Dial. c. Tryph._ c. LXXXV.
Footnote 120:
See