The following are the contents of the first book of The Refutation of all Heresies.hyperlink
We propose to furnish an account of the tenets of natural philosophers, and who these are, as well as the tenets of moral philosophers, and who these are; and thirdly, the tenets of logicians, and who these logicians are.
Among natural philosophershyperlink may be enumerated Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.
Among moral philosophers are Socrates, pupil of Archelaus the physicist, (and) Plato the pupil of Socrates. This (speculator) combined three systems of philosophy.
Among logicians is Aristotle, pupil of Plato. He systematized the art of dialectics. Among the Stoic (logicians) were Chrysippus (and) Zeno. Epicurus, however, advanced an opinion almost contrary to all philosophers. Pyrrho was an Academic;hyperlink this (speculator) taught the incomprehensibility of everything. The Brahmins among the Indians, and the Druids among the Celts, and Hesiod (devoted themselves to philosophic pursuits).
The Proemium.-Motives for Undertaking the Refutation; Exposure of the Ancient Mysteries; Plan of the Work; Completeness of the Refutation; Value of the Treatise to Future Ages.
We must not overlookhyperlink any figment devised by those denominated philosophers among the Greeks. For even their incoherent tenets must be received as worthy of credit, on account of the excessive madness of the heretics; who, from the observance of silence, and from concealing their own ineffable mysteries, have by many been supposed worshippers of God.hyperlink We have likewise, on a former occasion,hyperlink expounded the doctrines of these briefly, not illustrating them with any degree of minuteness, but refuting them in coarse digest; not having considered it requisite to bring to light their secrethyperlink doctrines, in order that, when we have explained their tenets by enigmas, they, becoming ashamed, lest also, by our divulging their mysteries, we should convict them of atheism, might be induced to desist in some degree from their unreasonable opinion and their profane attempt.hyperlink But since I perceive that they have not been abashed by our forbearance, and have made no account of how God is long-suffering, though blasphemed by them, in order that either from shame they may repent, or should they persevere, be justly condemned, I am forced to proceed in my intention of exposing those secret mysteries of theirs, which, to the initiated, with a vast amount of plausibility they deliver who are not accustomed first to disclose (to any one), till, by keeping such in suspense during a period (of necessary preparation), and by rendering him blasphemous towards the true God they have acquired complete ascendancy over him, and perceive him eagerly panting after the promised disclosure. And then, when they have tested him to be enslaved by sin, they initiate him, putting him in possession of the perfection of wicked things. Previously, however, they bind him with an oath neither to divulge (the mysteries), nor to hold communication with any person whatsoever, unless he first undergo similar subjection, though, when the doctrine has been simply delivered (to any one), there was no longer any need of an oath. For he who was content to submit to the necessary purgation,hyperlink and so receive the perfect mysteries of these men, by the very act itself, as well as in reference to his own conscience, will feel himself sufficiently under an obligation not to divulge to others; for if he once disclose wickedness of this description to any man, he would neither be reckoned among men, nor be deemed worthy to behold the light, since not even irrational animalshyperlink would attempt such an enormity, as we shall explain when we come to treat of such topics.
Since, however, reason compels us to plungehyperlink into the very depth of narrative, we conceive we should not be silent, but, expounding the tenets of the several schools with minuteness, we shall evince reserve in nothing. Now it seems expedient, even at the expense of a more protracted investigation, not to shrink from labour; for we shall leave behind us no trifling auxiliary to human life against the recurrence of error, when all are made to behold, in an obvious light, the clandestine rites of these men, and the secret orgies which, retaining under their management, they deliver to the initiated only. But none will refute these, save the Holy Spirit bequeathed unto the Church, which the Apostles, having in the first instance received, have transmitted to those who have rightly believed. But we, as being their successors, and as participators in this grace, high-priesthood, and office of teaching,hyperlink as well as being reputed guardians of the Church, must not be found deficient in vigilance,hyperlink or disposed to suppress correct doctrine.hyperlink Not even, however, labouring with every energy of body and soul, do we tire in our attempt adequately to render our Divine Benefactor a fitting return; and yet withal we do not so requite Him in a becoming manner, except we are not remiss in discharging the trust committed to us, but careful to complete the measure of our particular opportunity, and to impart to all without grudging whatever the Holy Ghost supplies, not only bringing to light,hyperlink by means of our refutation, matters foreign (to our subject), but also whatsoever things the truth has received by the grace of the Father,hyperlink and ministered to men. These also, illustrating by argument and creating testimonyhyperlink by letters, we shall unabashed proclaim.
In order, then, as we have already stated, that we may prove them atheists, both in opinion and their mode (of treating a question) and in fact, and (in order to show) whence it is that their attempted theories have accrued unto them, and that they have endeavoured to establish their tenets, taking nothing from the holy Scriptures-nor is it from preserving the succession of any saint that they have hurried headlong into these opinions;-but that their doctrines have derived their originhyperlink from the wisdom of the Greeks, from the conclusions of those who have formed systems of philosophy, and from would-be mysteries, and the vagaries of astrologers,-it seems, then, advisable, in the first instance, by explaining the opinions advanced by the philosophers of the Greeks, to satisfy our readers that such are of greater antiquity than these (heresies), and more deserving of reverence in reference to their views respecting the divinity; in the next place, to compare each heresy with the system of each speculator, so as to show that the earliest champion of the heresy availing himselfhyperlink of these attempted theories, has turned them to advantage by appropriating their principles, and, impelled from these into worse, has constructed his own doctrine. The undertaking admittedly is full of labour, and (is one) requiring extended research. We shall not, however, be wanting in exertion; for afterwards it will be a source of joy, just like an athlete obtaining with much toil the crown, or a merchant after a huge swell of sea compassing gain, or a husbandman after sweat of brow enjoying the fruits, or a prophet after reproaches and insults seeing his predictions turning out true. In the commencement, therefore, we shall declare who first, among the Greeks, pointed out (the principles of) natural philosophy. For from these especially have they furtively taken their views who have first pro-pounded these heresies,hyperlink as we shall subsequently prove when we come to compare them one with another. Assigning to each of those who take the lead among philosophers their own peculiar tenets, we shall publicly exhibit these heresiarchs as naked and unseemly.
Chapter I.-Thales; His Physics and Theology; Founder of Greek Astronomy.
It is said that Thales of Miletus, one of the sevenhyperlink wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end;-for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements,hyperlink and that all things are both producedhyperlink and are in a state of flux corresponding with the nature of the primary author of generation;-and that the Deityhyperlink is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not knowhyperlink , what was at his feet. And he lived about the time of Croesus.
Chapter II.-Pythagoras; His Cosmogony; Rules of His Sect; Discoverer of Physiognomy; His Philosophy of Numbers; His System of the Transmigration of Souls; Zaratas on Demons; Why Pythagoras Forbade the Eating of Beans; The Mode of Living Adopted by His Disciples.
But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena,hyperlink combined together astronomy, and geometry, and music.hyperlink And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction.
And he also touched on magic-as they say-and himselfhyperlink discovered an art of physiogony,hyperlink laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance.hyperlink -which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfecthyperlink number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature,hyperlink having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existencehyperlink from ten. Of this decade, the perfect number, there are termed four divisions,-namely, number, monad,hyperlink square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multipliedhyperlink into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven,-namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube.
This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides,hyperlink and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian,hyperlink and Aristoxenushyperlink the musician, assert that Pythagoras came to Zaratashyperlink the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony;hyperlink wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratashyperlink makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold.hyperlink And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification,hyperlink and that of putrefaction had set in, the bean was produced.hyperlink And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period,-for this immediately will aid in the result,-it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae.
Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis,hyperlink who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels.hyperlink
Chapter III.-Empedocles; His Twofold Cause; Tenet of Transmigration.
But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:-
This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages),hyperlink asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles.
Chapter IV.-Heraclitus; His Universal Dogmatism; His Theory of Flux; Other Systems.
But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing.hyperlink But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus.
After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical.hyperlink
Chapter V.-Anaximander; His Theory of the Infinite; His Astronomic Opinions; His Physics.
Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavenshyperlink are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular,hyperlink similar to a column of stone.hyperlink And one of the surfaces we tread upon, but the other is opposite.hyperlink And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven timeshyperlink larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisturehyperlink ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (cloudshyperlink ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII. Olympiad.hyperlink
Chapter VI.-Anaximenes; His System of "An Infinite Air; "His Views of Astronomy and Natural Phenomena.
But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction;hyperlink but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the dominant principles of generation are contraries,-namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth,hyperlink just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII. Olympiad.hyperlink
Chapter VII.-Anaxagoras; His Theory of Mind; Recognises an Efficient Cause; His Cosmogony and Astronomy.
After this (thinker) comes Anaxagoras,hyperlink son of Hegesibulus,hyperlink a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite.hyperlink And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these-namely, heat and brilliancy, and dryness and lightness-hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes).hyperlink And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun;hyperlink and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existencehyperlink in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII. Olympiad,hyperlink at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient.
Chapter VIII.-Archelaus; System Akin to that of Anaxagoras; His Origin of the Earth and of Animals; Other Systems.
Archelaus was by birth an Athenian, and son of Apollodorus.hyperlink This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar,hyperlink all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster.hyperlink
Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought-who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings-let us hasten on our investigations towards what remains for consideration.
Chapter IX.-Parmenides; His Theory of "Unity; "His Eschatology.
For Parmenideshyperlink likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe-the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention.hyperlink The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited.
Chapter X.-Leucippus; His Atomic Theory.
But Leucippus,hyperlink an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined,hyperlink there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define.
Chapter XI.-Democritus; His Duality of Principles; His Cosmogony.
And Democritushyperlink was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera,hyperlink conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, whilst in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter.
Footnotes
1 The four of the MSS. of the first book extant prior to the recent discovery of seven out of the remaining nine books of The Refutation, concur in ascribing it to Origen. These inscriptions run thus: 1. "Refutation by Orison of all Heresies;" 2. "Of Origen's Philosophumena... these are the contents;" 3. "Being estimable (Dissertations) by Origen, a man of the greatest wisdom." The recently discovered MS. itself in the margin has the words, "Origen, and Origen's opinion." The title, as agreed upon by modern commentators, is: 1. "Book I. of Origen's Refutation of all Heresies" (Wolf and Gronovius); 2. "A Refutation of all Heresies; " 3. "Origen's Philosophumena, or the Refutation of all Heresies." The last is Stiller's in his Oxford edition, 1851. The title might have been, "Philosophumena, and the Refutation (therefrom) of all Heresies." There were obviously two divisions of the work: (1) A resume of the tenets of the philosophers (books i., ii., iii., iv.), preparatory to (2) the refutation of heresies, on the ground of their derivative character from Greek and Egyptian speculation. Bunsen would denominate the work "St. Hippolytus' (Bishop and Martyr) Refutation of all Heresies; what remains of the ten books."
2 Most of what follows in book i. is a compilation from ancient sources. The ablest resume followed by Cicero in the De Nat. Deor., of the tenets of the ancient philosophers, is to be found in Aristotle's Metaphysics. The English reader is referred to the Metaphysics, book i. pp. 13-46 (Bohn's Classical Library), also to the translator's analysis prefixed to this work, pp, 17-25 See also Diogenes' Lives of the Philosophers, and Tenneman's Manual of Philosophy (translated in Bohn's Library); Plutarch, De Placitis Philosophorum; Lewes' Biographical History of (Ancient) Philolophy; and Rev. Dr. F. D. Maurice's History of (Ancient) Metaphysical and Moral Philosophy. The same subject is discussed in Ritter's History of Philosophy (translated by Morrison).
3 This word is variously given thus: Academian, Academeian, Academaic, Academe, Cademian, and Cadimian. The two last would seem to indicate the character rather than the philosophy of Pyrrho. To favour this view, the text should be altered into kai adhmoj, i.e., apodhmoj = from home, not domestic.
4 Some hiatus at the beginning of this sentence is apparent.
5 An elaborate defence of this position forms the subject of Cudworth's great work, The True Intellectual System of the Universe.
6 This statement has been urged against Origen's authorship, in favour of Epiphinius, who wrote an extended treatise on the Heresies, with an abridgment.
7 That is, their esoteric mysteries, intended only for a favoured few, as contrasted with the exoteric. designed for more general diffusion.
8 One ms. has-"the profane opinion and unreasonable attempt."
9 "To learn" (Roeper).
10 "And those that are irrational animals do not attempt," (or) "because irrational," etc. The last is Sancroft's reading; that in the text, Roeper's.
11 "Ascend up to" (Roeper).
12 This passage is quoted by those who impugn the authorship of Origen on the ground of his never having been a bishop of the Church. It is not, however, quite certain that the words refer to the episcopal office exclusively.
13 The common reading is in the future, but the present tense is adopted by Richter in his Critical Observations, p. 77.
14 It might be, "any opinion that may be subservient to the subject taken in hand." This is Cruice's rendering in his Latin version. A different reading is, "we must not be silent as regards reasons that hold good," or, "as regards rational distinctions," or, "refrain from utterances through the instrument of reasoning." The last is Roeper's.
15 Another reading is, "bringing into a collection."
16 Or, "the Spirit."
17 Or, "indicating a witness; " or, "having adduced testimony,"
20 The chief writers on the early heresies are: Irenaeus, of the second century; Hippolytus, his pupil, of the third; Philastrius, Epiphanius, and St. Augustine, of the fourth century. The learncd need scarcely be reminded of the comprehensive digest furnished by Ittigius in the preface to his dissertation on the heresies of the apostolic and post-apostolic ages. A book more within the reach of the general reader is Dr. Burton's Inquiry into the Heresies of the Apostolic Age.
21 [These were: Periander of Corinth, B.C. 585; Pittacus of Mitylene, B.C. 570; Thales of Miletus, B.C. 548: Solon of Athens, B.C.540; Chilo of Sparta, B.C. 597; Bias of Priene; Cleobulus of Lindus, B.C. 564 ]
22 Or, "motions of the stars" (Roeper).
23 Or, "carried along" (Roeper).
24 Or," that which is divine." See Clemens Alexandrinus, Strom., v. pp. 461, 463 (Heinisus and Sylburgius' ed.). Thales, on being asked, "What is God?!" "That," replied he, "which has neither beginning nor end."
25 Or, "see."
26 Or, "nature."
27 "And arithmetic" (added by Roeper).
28 Or, "and he first."
29 Or, "physiognomy."
30 Or, "in conformity with his hypothesis."
31 Or, "the third."
32 Or, "an everlasting nature;" or, "having the roots of an everlasting nature in itself," the words "as it were" being omitted in some MSS.
33 Or, "production."
34 1t should be probably, "monad, number." The monad was with Pythagoras, and in imitation of him with Leibnitz, the highest generalization of number, and a conception in abstraction, commensurate with what we call essence, whether of matter or spirit.
35 Kobisqh in text must be rendered" multiplied." The formulary is self-evident: (a2)2 = a4, (a2)3 = a6, (a3)3 = a9.
36 Or Thallis, Aethalides, a son of Hermes, was herald of the Argonauts, and said never to have forgotten anything. In this way his soul remembered its successive migrations into the bodies of Euphorbus, Hermotimus, Pyrrhus, and Pythagoras. (See Diogenes' Lives, book viii. chap. i. sec. 4.)
37 No name occurs more frequently in the annals of Greek literature than that of Diodorus. One, however, wiih the title "of Eretria," as far is the translator knows, is mentioned only by Hippolytus; so that this is likely another Diodorus to be added to the long list already cxisting. It may be that Dioclorus Eretriensis is the same as Diodorus Crotnniates, a Pythagorean philospher. See Fabricius' Biblioth. Grac., lib ii. cap. iii., lib. iii. cap. xxxi.; also Meursius' Annotations, p. 20, on Chalcidius' Commentary on Plato's Timaeus. The article in Smith's Dictionary is a transcript of these.
38 Aristoxenus is mentioned by Cicero in his Tusculan Questions, book i. chap. i. xviii, as having broached a theory in psychology, which may have suggested, in modern times, to David Hartley his hypothesis of sensation being the result of nerval vibrations. Cicero says of Aristoxenus, "that he was so charmed with his own harmonies, that he sought to transfer them into investigations concerning our corporeal and spiritual nature."
39 Zaratas is another form of the name Zoroaster.
40 Or, "is a nature according to musical harmony" (preceding note); or, "The cosmica system is a nature and a musical harmony."
41 Zaras, or Zoroaster, is employed as a sort of generic denomination for philosopher by the Orieintals, who, whatever portions of Asia they inhabit, mostly ascribe their speculative systems try a Zoroaster. No less than six individuals bearing this name are spoken of. Arnobius ( Contr. Gentes., i. 52) mentions four-(1) a Chaldean, (2) Bactrian, (3) Pamphylian, (4) Armenian. Pliny mentions a fifth as a native of Proconnesus ( Nat. Hist.., xxx. 1), while Apaleius ( Florida, ii. 15) a sixth Zoroaster, a native of Babylon, and contemporar with Pythagoras, the one evidently alluded to by Hippolytus. (See translator's Treatise on Metaphisics, chap. ii.)
42 Or, "that it was hot and cold," or "hot of moist."
43 Or it might be rendered, "a process of arrangement." The Abbe Cruice (in his edition of Hippolytus, Paris, 1860) suggests a different reading, which would make the words translate thus, "when the earth was an undigested and solid mass."
44 [See book vi. cap. xxii., infra, and note. But Clement gives another explanation. See vol. ii. p. 385, this series.]
45 Or, "Zametus."
46 Or, "leading them down into cells, made them," etc.; or, "made his disciples observe silence," etc.
47 Or, "and beast," more in keeping with the sense of the name; or "a lamb" has been suggested in the Gottingen edition of Hippolytus.
48 Or, "traveller into the sea;" or, "mute ones from the sea;" or, "from the sea a glittering fish."
49 Or, "being the instructor of this (philosopher)."
50 Proclus, in his commentary on Plato's Timaeus, uses almost the same words: "but Heraclitus, in asserting his own universal knowledge, makes out all the rest of mankind ignorant."
51 Or, "and among these, Socrates a moral philosopher, and Aristotle a logician, originated systems."
52 Or, "men."
53 Or, "moist."
54 Or, "congealed snow."
55 That is, Antipodes. Diogenes Laertius was of the opinion that Plato first indicated by name the Antipodes.
56 Or, "727 times," is an improbable reading.
57 "In moisture" is properly added, as Plutarch, in his De Placitis, v. xix., remarks that "Anthimander affirms that prinmiary animials were produced in moisture."
58 This word seems requisite to the sense of the passage.
59 B.C. 610. On Olympiads, see Jarvis, Introd., p. 21.]
60 Or, "revolutionary motion."
61 Plutarch, in his De Placitis Philosophorum, attributes both opinions to Anaximenes, viz., that the sun was moved both under and around the earth.
62 [ B.C. 556.]
63 Aristotle considers that Anaxaporas was the first to broach the existence of efficient causes in nature. He states, however, that Hermotimus received the credit of so doing at an earlier date.
64 Or, Hegesephontus.
65 Simplicius, in his Commentary on Aristotle's Physics, where (book i. c. 2) Anaxagoras is spoken of, says that the latter maintained that "all things existed simultaneously-infinite things, and plurality, and diminutiveness, for even what was diminutive was infinite." (See Aristotle's,Metaphysics, iii. 4, Macmahon's translation, p. 93.) This explains Hippolytus' remark, while it suggests an emendation of the text.
66 Or, "in the Antipodes; " or, "from the snow in Aethiopia."
67 Or, "overpowered by the sun," that is, whose light was lost in the superior brilliancy of the sun.
68 Or, "were generated."
69 [Died B.C. 428 or 429.]
70 [ B.C. 440.]
71 Or, "both many of the rest of the animal kingdom, and man himself." (See Diogenes Laertius' Lives, ii. 17.)
72 There is some confusion in the text here, but the rendering given above, though conjectural, is highly probable. One proposed emendation would make the passage run thus: "for that each body employed mind, sometimes slower, sometimes faster."
73 [ B.C. 500]
74 The next sentence is regarded by some as not genuine.
75 [ B.C. 37O.]
76 Or, "when again mutually connected, that different entities were generated." (See Diogenes Laertius' Lives, ix. 30-32.)
77 [Died in his hundred and ninth year, B.C. 361.]
