(§> • FBAGMENTS OF A FAITH FORGOTTEN FRAGMENTS OF A FAITH FORGOTTEN SOME SHORT SKETCHES AMONG THE GNOSTICS MAINLY OF THE FIRST TWO CENTURIES— A CONTRIBUTION TO THE STUDY OF CHRISTIAN ORIGINS BASED ON THE MOST RECENTLY RECOVERED MATERIALS— BY G. R. S. MEAD. SECOND EDITION. London and Benares Theosophical Publishing Society 1906 So understand the Light, He answered, and make friends with it. HERMES THE THRICE-GREATEST. PREFACE TO THE SECOND EDITION. THE second edition is practically a reprint of the first. I have removed or altered a few words and phrases, have added the newest-found Oxyrhynchus logoi, endeavoured to bring the bibliography up-to- date, and appended an index. G. R. S. M. CHELSEA, 1906. PREFACE TO THE FIRST EDITION. SOME years ago I published in magazine-form a series of short sketches, entitled Amongst the Gnostics of the First Two Centuries, drawn from the polemical writings of the Church Fathers. I have since then been asked repeatedly to rescue them from the oblivion of the back -numbers of a Review, arid publish them apart. This I was for long unwilling to do because I had planned a large work, to comprise a number of volumes, and to be called Round the Cradle of Christendom, the materials of which I was collect ing and gradually publishing in magazine articles, with the intention of gathering them all finally together, revising, and printing them in book-form. This, however, would have meant the work of many years, work that might never be completed (for no man can count on the future), and which would, therefore, have remained in the form of an apparently disconnected mass of articles, without plan or purpose. I have, therefore, decided to publish a pioneer sketch —a programme as it were— the outlines of which I hope to fill in with more detailed work in a series of volumes, small or large as the importance of the various subjects demands. viii. FRAGMENTS OF A FAITH FORGOTTEN. The second of the three main divisions of the present volume, then, consists, for the most part, of matter already published ; it has, however, been throughout carefully revised. For the rest, I have endeavoured to give the reader a bird's-eye view of the whole field of early Gnosticism. I have, there fore, added to the above-mentioned articles the main material to be derived from the Uncanonical Acts and the Coptic Gnostic works, and have prefaced the whole with a general introduction, dealing mainly with the background of the Gnosis. To all of this I have appended a short conclusion and some biblio graphical indications to help the student. The treat ment of the subject is, therefore, new, in that no one has previously attempted to bring the whole of these materials together. These sketches are not, however, primarily in tended for the student, but are written for the general reader. I have throughout endeavoured my best to keep the interests of the latter always in view, though I hope at the same time to have given the student the assurance that the best authorities have been invariably consulted. I have, therefore, on the one hand, explained many things with which the scholar is generally supposed to be already familiar, and, on the other, have strenuously resisted the temptation to learned annotation, to which the subject readily lends itself in every paragraph, but which would swell this volume to ten times its present size. I have, then, written so that the man of one language only may read from the first to the last page, without being forced to regret his igno- PREFACE. IX. ranee of other tongues ; for I believe that the subject is of profoundly human interest, and not one of merely academical importance. It is true that the difficulty of the subject is at times so great that even with the best will in the world I have entirely failed to make the matter clear; but this is also true of every other writer in the field. The nature of these sketches, however, is such that if one paragraph deals with a subject which is beyond our comprehension, another is simple enough for all to understand; so that when the general reader comes to a difficult passage he need not lose courage, thinking that greater difficulty is to follow, for it frequently happens that just the opposite is the case. Above all things I would have it understood that whatever views I have expressed in these pages, they are all purely tentative; my main object has been to hand on what the earliest Christian philosophers and teachers wrote and thought. They seem to me to have written many beautiful things, and I, for my part, have learned through them to sense the work of the Great Master in a totally new light. G. R. S. M. LONDON, 1900. SYNOPSIS OF CONTENTS. PAGE INTRODUCTION 1-153 PROLEGOMENA ... ... ... 3—28 The Creed of Christendom ... ... 3 The New Era Two Thousands Years ago 4 The New Hope of To-day ... 5 Our Present Task ... ... ... 5 The One Religion ... ... 6 The Sunshine of its Doctrine ... ... 7 The Comparative Science of Religion ... 8 The True Scholar of Religion ... ... 9 The Just Method of Comparison ... 9 The Analysis of Religion ... ... 10 The Beginnings of Christianity ... 11 The First Two Centuries ... 12 v" The "Higher Criticism" U " Providentissimus Deus " ... ... 14 Its Immediate Result ... ... 16 The Force of Reaction ... 17 The Force of Progress 18 The Nature of Criticism ... ... 18 The Resultant 19 Xll. FRAGMENTS OF A FAITH FORGOTTEN. PAGE Nineteen Centuries Ago and Now ... 21 The Return of Souls ... ... ... 23 The Conditions of the Comparison ... 23 The Intensified Present ... ... 24 Occident and Orient ... ... ... 25 The Reconciliation of Science and Theology 25 The Coming and Going of Souls ... 26 The Birth and Death of Races ... 27 The Manhood of the Western World ... 28 SOME ROUGH OUTLINES OF THE BACKGROUND OF THE GNOSIS 29—120 PRELIMINARY CONSIDERATIONS ... ... 29 — 36 The Greatest Story in the World ... 29 The Need of a Background ... ... 30 The Main Means to a Recovery of the Outlines 30 The Gnostic Schools ... ... ... 32 V Where to look for their Origins ... 32 The Nature of the Field to be Surveyed 33 The Soil of the Field... ... 34 Three Mother Streams ... ... 35 GREECE... ... ... ... ... 36 — 57 The Greece of 600 B.C. ... ... 36 The Precursors of Pythagoras ... ... 37 The Orphic Tradition... ... ... 39 Primitive Hellas ... ... ... 39 The Wavelets of Aryan Immigration ... 41 The Orphic Line ... 42 The Greece of " Homer " ... ... 43 " Orpheus " returns to Greece ... ... 44 The Mysteries ... ... ... 46 Their Corruption ... ... ... 47 The Reason of it 47 SYNOPSIS OF CONTENTS. Xlll. PAGE The Various Traditions ... ... 48 The Political Mysteries' ... ... 49 The Private Mysteries ... ... 49 The Orphic Communities ... ... 50 The Philosophic Mysteries ... ... 51 Pythagoras and Plato ... ... 51 Aristotle and Scepticism ... ... 53 East and West ... ... ... 54 Rome ... ... ... ... 55 The Mysteries of Mithras ... 55 EGYPT ... ... ... ... 57 — 65 The Wisdom of Egypt ... ... 57 The Blendings of Tradition ... 58 The Mystic Communities ... ... 60 The Therapeuts 60 The Earliest Christians of Eusebius ... 61 The Pseudo-Philo Theory 62 Its Death-blow ... 63 An Interesting Question of Date ... 64 The Title and Context ... ... 65 PHILO ON THE CONTEMPLATIVE LIFE ... 66 — 86 The Essseans ... ... 66 The Name Therapeut ... 66 Their Abandonment of the World ... 67 Their Retreats 68 The Mareotic Colony... ... ... 69 Their Dwellings ... 69 The Original Meaning of the Term Monastery 70 Their Prayers and Exercises ... ... 70 The Nature of their Books ... ... 71 Their Mode of Meeting ... ... 71 The Sanctuary ... 72 Their Rule . 72 xiv. FRAGMENTS OF A FAITH FORGOTTEN. PAGE Fasting ... ... ... ... 73 The Seventh-day Common Meal ... 73 Housing and Clothing ... 73 Their Sacred Feasts ... ... 74 The Banquet on the Fiftieth Day ... 75 Seniority ... ... ... 75 The Women Disciples 75 The Plain Couches ... ... 76 The Servers... ... ... 76 The Frugal Fare ... ... 77 The President ... 78 The Instruction ... ... ... 78 The Interpretation of Scripture ... 79 The Singing of Hymns ... ... 79 Bread and Salt ... ... ... 80 The Sacred Dancing ... ... ... 80 The Morning Prayer ... ... ... 82 A Note on the Sacred Numbers ... 82 Philo's Connection with the Therapeuts . . . 84 The Lay Disciples ... ... 85 The Variety of Communities ... ... 85 JEWRY ... ... ... ... ... 86—95 The Influence of Babylon ... ... 86 The Writing of Scripture-history ... 88 The Mythology of History ... 88 Honest Self-delusion ... ... ... 90 The Spiritualizing of Judaism ... ... 91 Zealotism ... ... ... ... 91 Pharisaism ... ... ... ... 92 The Chassidim and Essenes ... ... 93 The Inner Schools ... ... ... 94 ALEXANDRIA ... ... ... ... 95 — 120 A Bird's-eye View of the City... 96 SYNOPOSIS OF CONTENTS. XV. PAGE The Populace ... 100 The Library... ... ... 102 The Museum ... ... 106 The Schools of the Sophists ... ... 109 The Dawn-land ... 110 The New Religion ... 113 Jewish and Christian Schools ... 116 GENERAL AND GNOSTIC CHRISTIANITY 121—153 THE EVOLUTION OF CATHOLIC CHRISTIANITY ... 121 — 125 The Canon ... ... 121 The Gospels... 122 The Letters of Paul ... 123 The Gentilization of Christianity ... 124 THE EBIONITES ... ... ... 126—130 The Nazorseans ... ... ... 126 The Poor Men 127 The Ebionite Tradition of Jesus ... 128 THE ESSENES ... ... ... 131 — 136 Their Manner of Life ... 132 The Degrees of Holiness ... ... 133 Points of Contact with Christianity .. 134 THE TENDENCIES OF GNOSTICISM ... ... 136 — 142 k The "Secularizing" of Christianity ... 136 Yahweh not "the Father" of Jesus ... 138 The Inner Teaching ... ... 138 Various Classes of Souls ... ... 139 The Person of Jesus ... ... ... 140 The Main Doctrines ... ... ... 141 THE LITERATURE AND SOURCES OF GNOSTICISM. 143 — 153 Literature ... ... ... ... 143 Indirect Sources ... ... ... 146 Direct Sources 151 XVI. FRAGMENTS OF A FAITH FORGOTTEN. PAGE THE GNOSIS ACCORDING TO ITS FOES •- ... 155—449 SOME GNOSTIC FRAGMENTS RE COVERED FROM THE POLEMICAL WRITINGS OF THE CHURCH FATHERS ... 157—414 No Classification possible ... ... 157 THE "SIMONIANS" ... ... 160—161 The Origin of the Name ... .. 160 DOSITHEUS ... ... ... ... 162 — 164 A Follower of John the Baptist 162 The Pre-Christian Gnosis ... ... 163 " SIMON MAGUS "... ... 164 174 The Ebionite "Simon" 165 The "Simonian" Literature ... ... 167 The "Simonian" System of Irenseus ... 168 The Great Announcement ... ... 170 The Hidden Fire ... 171 The Fire Tree ... ... 172 The ^Eons ... ... ... 173 MENANDER ... ... ... ... 175 177 His Date ... ... ... 175 His Doctrines ... ... ... 175 A Link with Zoroastrianism ... ... 177 SATURNINUS ... 177 180 The Chain of Teachers ... ... 177 Asceticism ... ... ... ... 17$ Summary of Doctrines ... ... 178 The Making of Man ... ... ... 180 THE "OPHITES"... ... ... ... 181 188 The Obscurity of the Subject ... 181 SYNOPSIS OF CONTENTS. xvii. PAGE The Term "Ophite" ... ... ... 182 The Serpent Symbol ... ... ... 183 The Myth of the Going-forth ... ... 186 Pseudo-philology ... ... ... 187 AN ANONYMOUS SYSTEM FROM IREN^US ... 188 — 193 The Spiritual Creation ... 188 Yahweh laldabaoth ... ... ... 189 O. T. Exegesis 189 Christology ... ... ... ... 191 Jesus ... ... ... ... 191 AN EARLY "OPHITE" SYSTEM ... ... 193—197 Justinus ... ... ... 193 The Book of Baruch ... ... 194 Baruch ... ... 196 Christology ... ... ... 197 THE NAASSENI ... ... 198—206 Their Literature ... ... ... 198 Their Mystical Exegesis ... ... 199 The Assyrian Mysteries ... ... 200 The Egyptian ... 201 The Greek ... ... ... 201 The Samothracian ... ... ... 202 The Phrygian ... ... 202 The Mysteries of the Great Mother ... 203 The Fragment of a Hymn ... ... 205 THE PERAT^Q ... ... ... ... 206 212 The Source of their Tradition ... ... 206 The Three Worlds ... ... 207 A Direct Quotation ... ... ... 208 The Meaning of the Name ... ... 209 Psychological Physiology ... ... 210 The Lost Books of Hippolytus... ... 212 XV111. FRAGMENTS OF A FAITH FORGOTTEN. PAGE THE SETHIANS ... ... ... ... 213—216 Seth ... ... ... ... 213 An Outline of their System ... ... 214 The Mysteries ... ... 215 THE DOCET^E ... ... 217—221 God ... ... ... ... 218 The ^ons ... ... ... ... 218 Cosmos and Man ... ... ... 219 The Saviour... ... ... ... 220 MONOIMUS ... ... ... «... 222 — 223 Number Theories ... ... ... 222 How to Seek after God ... ... 223 THE SO-CALLED CAINITES ... ... ... 224—229 The Obscurity of the Subject ... ... 224 The Enemies of Yahweh the Friends of God 225 Judas ... ... ... ... 226 A Scrap of History ... ... ... 228 THE CARPOCEATIANS ... ... ... 229—233 Their Idea of Jesus ... ... ... 230 Reincarnation ... ... ... 231 "EPIPHANES" ... ... 233—236 The Moon-god ... 234 Communism... ... ... ... 234 The Monadic Gnosis ... ... ... 236 CERINTHUS ... ... ... ... 237 — 238 The Scape-Goat for the " Pillar- Apostles " 237 The Over- Writer of the Apocalypse ... 238 NICOLAUS ... ... ... ... 239 — 240 "Which Things I hate" ... ... 239 CERDO ... ... ... ... ... 240—241 The Master of Marcion 240 SYNOPSIS OF CONTENTS. XIX MARCION The Spread of Marcionism The "Higher Criticism" The Gospel of Paul ... Eznik A Marcionite System... The Title Chrestos ... APELLES His Wide Tolerance ... Philumene ... Her Visions... THE BASILIDIAN GNOSIS Basilides and his Writings Our Sources of Information The Divinity beyond Being Universality beyond Being Ex Nihilo ... The Sonship... The Holy Spirit The Great Ruler The ^Etherial Creation The Sub-lunary Spaces Soteriology ... The Mystic Gospel ... The Sons of God The Final Consummation Jesus Karman and Reincarnation The Theory of " Appendages " Moral Responsibility ... A Trace of Zoroastrianism The Spurious System . . . PAGE 241—249 241 242 244 246 247 249 250—252 250 250 251 253—284 253 255 256 257 259 260 261 262 263 264 265 267 268 270 272 274 276 277 278 280 282 XX. FRAGMENTS OF A FAITH FORGOTTEN. PAGE THE VALENTINIAN MOVEMENT The " Great Unknown " of Gnosticism . . . 284 "They of Valentinus " ... 285 The So-called Eastern and Western Schools 287 The Leaders of the Movement... 287 The Syntheticizing of the Gnosis Sources of Information VALENTINUS ... ... ••• 294 — 311 Biography ... ... ••• 294 Date ... 296 Writings ... ... ... 297 The Fragments that Remain ... 298 Concerning the Creation of the First Race of Mankind ... 299 On the Pure in Heart ... 300 Concerning One of the Powers of the Perfect Man ... 302 Ye are Sons of God ... The Face of God ... ... 303 Concerning the People of the Beloved ... 305 The Galilseans ... ... 306 The Wisdom of the " Little One " 306 The Chain of Being ... ... 307 The Ariadne's Thread out of the Maze... 309 SOME OUTLINES OF ^EONOLO«Y ... 311 — 335 Towards the Great Silence The Depth beyond Being 312 The J&on World ... ... 313 The Platonic Solids ... ... 314 A Living Symbolism ... 316 The " Fourth Dimension " The Eternal Atom ... 320 The Law of Syzygy ... SYNOPSIS OF CONTENTS. XXI PAGE The Law of Differentiation ... ... 322 The Three and the Seven ... ... 323 The Twelve and Ten ... ... 323 The Dodecahedron ... ... 325 The Decad ... ... 326 Chaos ... ... ... ... 328 Theos ... ... ... ... 329 Cosmos ... ... ... ... 331 Mythology ... ... ... ... 332 The Sophia-Myth us ... ... 333 The Mother of Many Names ... .... 334 HIPPOLYTUS' ACCOUNT OP ONE OF THE VARIANTS OF THE SOPHIA-MYTHUS ... ... 335 — 357 The Father of All ... 335 The Parents of the ^ons ... ... 336 The Names of the l&ons ... ... 338 The World-Mother ... ... ... 389 The Abortion "... ... ... 340 The Term " Only-begotten " ... ... 341 The Cross ... ... ... ... 342 The Last Limit ... ... ... 343 The Mystic or Cosmic Jesus ... ... 345 The Grief of Sophia ... 346 The Sensible World ... ... ... 347 Its Demiurge ... ... 348 "Words" or Minds ... ... ... 351 Souls ... ... ... ... 851 Bodies ... ... ... ... 352 The New Man ... ... ... 353 The Mystic Body of the Christ ... 354 Soteriology ... ... ... ... 355 THE NUMBER-SYMBOLISM OF MARCUS ... 358 — 882 Sources 358 XX11. FRAGMENTS OF A FAITH FORGOTTEN. PAGE Number-letters ... ... ... 359 Kabalism ... ... ... ... 361 The Great Name ... ... 363 The Echo of the Name 365 The Symbolic Body of the Man of Truth 366 The Numbers 869 Gospel Exegesis ... ... ... 370 The Creation of the Sensible World ... 372 The Tetraktys ... ... ... 373 Theological Arithmetic ... ... 375 Jesus the Master ... ... ... 376 The " Moving Image of Eternity " 378 From the Marcosian Ritual ... ... 380 PTOLEMY ... ... ... ... 383 — 390 The Letter to Flora ... ... ... 383 The "Higher Criticism" ... 385 The Source of Moses' Inspiration ... 387 The Proem to the Fourth Gospel ... 388 HEKACLEON ... ... ... ... 391 — 392 His Commentary on the Fourth Gospel... 391 BARDESANES ... ... ... ... 392 — 405 Biography ... ... ... ... 392 Writings ... ... ... ... 393 Indirect Sources ... ... ... 395 From His Hymns ... ... ... 396 The Book of the Laws of Countries ... 398 Karman ... ... ... ... 399 Fortune and Nature ... ... ... 400 The Right and Left ... 401 The Hymn of the Soul ... ... 403 THE HYMN OF THE ROBE OF GLORY . 406—414 SYNOPSIS OF CONTENTS. XX111. PAGE SOME TRACES OF THE GNOSIS IN THE UNCANONICAL ACTS ... 415—449 FOREWORD ... ... ... ... 415 — 418 The Gnostic Acts ... ... ... 415 Catholic Over- Working ... ... 416 Early Collectors ... ... ... 417 FROM THE ACTS OF THOMAS ... ... 419 — 426 A Hymn to Wisdom... ... ... 419 Its Meaning... ... ... ... 421 Two Sacramental Invocations ... ... 422 A Note thereon ... ... 423 The Palace that Thomas built... ... 424 FROM THE ACTS OF JOHN ... ... ... 426 — 444 A Recently-published Fragment ... 426 The Rationale of Docetism ... ... 426 The Evolution of Tradition ... ... 427 Mystic Stories of Jesus ... ... 428 The Christ speaks with Jesus ... ... 429 An Early Form of One of the Great Miracles 430 A Ritual from the Mysteries ... ... 431 The Doxology ... ... ... 434 The Mystery of the Cross ... ... 435 The Interpretation thereof ... ... 437 The Initiation of the Cross ... ... 438 The Higher and Lower Selves... ... 439 A Prayer of Praise to Christ ... ... 440 John's Farewell Address to his Community 441 John's Last Prayer ... ... ... 442 The Story of John and the Bugs ... 443 FROM THE ACTS OF ANDREW ... ... 445 — 446 Address to the Cross... 445 XXIV. FRAGMENTS OF A FAITH FORGOTTEN. PAGE FROM THE TRAVELS OF PETER ... ... 446—449 The Descent of Man ... ... ... 446 The Mystic Redemption through the Cross 447 Afterword ... ... ... 449 THE GNOSIS ACCOEDING TO ITS FRIENDS ... 451—602 SOME GREEK ORIGINAL WORKS IN COPTIC TRANSLATION ... 453—592 THE ASKEW AND BRUCE CODICES ... ... 453 458 The Askew Codex ... ... 453 The Bruce Codex ... ... ... 454 Translations... ... ... 455 The Difficulty of the Subject ... ... 456 Programme ... ... ... ... 457 SUMMARY OF THE CONTENTS OF THE SO-CALLED PISTIS SOPHIA TREATISE ... ... 459 506 The Teaching of the Eleven Years ... 459 The Mystic Transfiguration and Ascent in the Twelfth Year 459 The Master Returns to His Disciples ... 460 The Mystic Incarnation of the Twelve ... 460 That the Soul of Elias is Born in John the Baptist ... ... 461 Of His Own Incarnation ... ... 461 Concerning the Robe of Glory... 461 The Hymn of Welcome "Come unto Us" 462 The Three Vestures of Light ... ... 463 The Journey into the Height ... ... 464 The Master Robs the JEons of a Third of Their Light ... ... 465 The Questions of Mary ... ... 466 Why the Rulers have been Robbed ... 466 SYNOPSIS OF CONTENTS. XXV. PAGE The Shortening of the Times ... 468 The Heaven- journey Continued 468 The Myth of Pistis Sophia ... 469 The Enmity of Arrogant The Fall into Matter... 470 The Descent of the Soul 471 Its Repentance and Redemption 471 The Degrees of Purification ... 472 The Light-crown 473 The Final Victory ... 473 An Otherwise-unknown Story of the Infancy 474 Of the Glory of them of the Thirteenth Mon 476 The Scale of Light ... ... 477 The Perfect shall be Higher than the Emanations of Light in the Kingdom 477 The " Last " shall be " First "... ... 478 The Three Supernal Spaces of the Light 478 The Inheritance of Light 479 The Mystery of the First Mystery ... 479 The Gnosis of Jesus, the Mystery of the Ineffable ... 479 The Disciples lose Courage in Amazement at the Glories of the Gnosis 4«0 The Highest Mystery is the Simplest of them All ... ... 481 Concerning the One Word of the Ineffable 481 The Glory of Him who Receiveth the Mystery 483 Of the Thrones in the Light-kingdom ... 484 There are Other Logoi 484 The Degrees of the Mysteries ... 484 The Boons they Grant ... ... 485 The Limbs of the Ineffable ... ... 485 The Thousand Years of Light... ... 486 The Books of leou 487 XXVI. FRAGMENTS OF A FAITH FORGOTTEN. PAGE Ye are Gods ... ... ... 437 Of Souls in Incarnation ... 488 The Preaching of the Mysteries ... 489 The Burden of the Preaching ... ... 489 The Boundary Marks of the Paths of the Mysteries ... ... ... 490 The After-death State of the Uninitiated Righteous ... ... ... 490 Of those who Repent and again Fall Back 491 The Added Glories of the Saviours of Souls 492 Concerning the Irreconcilables . . . ... 492 Of the Infinite Compassion of the Divine 493 Of Those who Mimic the Mysteries ... 493 Can the Pains of Martyrdom be Avoided 494 The Mystery of the Resurrection of the £>ead ... ... ... ... 494 The Transport of the Disciples ... 495 That this Mystery is to be Kept Secret 495 The Constitution of Man ... ... 496 The Evil Desire which Constraineth a Man to Sin ... ... 497 The After-death State of the Sinner ... 497 And of the Initiated Righteous ... 498 " Agree with Thine Enemy" ... ... 499 The Stamping of the Sins on the Souls... 499 The Burning up of the Sins by the Fires of the Baptism-Mysteries ... ... 500 The Infinite Forgiveness of Sins ... 501 But Delay Not to Repent ... ... 502 For at a Certain Time the Gates of the Light will be Shut ... ... 502 " I know not whence ye are "... 503 The Dragon of Outer Darkness ... 503 The Draught of Oblivion ... ... 504 SYNOPSIS OF CONTENTS. XXV11. PAGE The Parents we are to Leave ... 504 The Books of leou Again ... 505 The Christ the First of this Humanity to Enter the Light ... 506 Tis He Who Holds the Keys of the Mysteries . . . 506 SUMMARY OF THE EXTRACTS FROM THE BOOKS OF THE SAVIOUR ... ... ... 507—517 The Immanent Limbs of the Ineffable ... 507 The Christ is the Ineffable ... 507 The Gnosis of the Christ ... 508 The Initiation of the Disciples on the Mount 508 The First Veil is Drawn Aside 509 They Enter the Way of the Midst ... 510 The Ordering of the Fate-sphere is Described 510 All Mysteries up to the Light-treasure are Promised them ... ... ... 511 The Punishments of the Ways of the Midst 512 The Duration of the Punishments ... 512 The Disciples Pray for Mercy to Sinners 513 They Enter an Atmosphere of Exceeding Great Light ... ... 514 The Vision of the Baptism-Mysteries ... 514 They Return to Earth 515 The Celebration of the Mystic Eucharist 515 The Mysteries that are to be Revealed... 515 The Punishment of Sinners in the Lower Regions and the Evil Bodies they Receive when Reborn ... ... 516 The Cup of Wisdom ... ... ... 516 The Note of a Scribe 517 SUMMARY OF THE FRAGMENTS OF THE BOOK OF THE GREAT LOGOS ACCORDING TO THE MYSTERY ... 518 — 546 XXV111. FRAGMENTS OF A FAITH FORGOTTEN. PAGE The Book of the Gnoses of the Invisible God 518 The Hidden Wisdom... ... ... 518 A Dark Saying is Explained ... ... 519 The Flesh of Ignorance ... ... 520 The Mysteries of the Treasure of Light... 520 To be Revealed to the Worthy Alone ... 521 The Lesser Mysteries... ... ... 522 The Good Commandments ... ... 522 The Greater Mysteries ... ... 523 The Powers they Confer ... ... 523 The Mystic Rite of the Baptism of the Water of Life ... ... ... 524 The Baptism of Fire ... ... 526 The Baptism of the Holy Spirit 526 The Mystery of Withdrawing the Evil of the Rulers ... ... ... 527 The Powers the Lesser Mysteries Confer 527 The Mystery of the Forgiveness of Sins 528 The Powers it Confers ... ... 528 The Ordering of the Light-treasures ... 529 The Great Light .. ... ... 529 Invocation to the True God ... ... 530 Invocation to the Unapproachable ... 531 The Mystery of the Twelve ^ons ... 531 The Thirteenth ^Eon... ... 532 The Fourteenth ^Eon... ... ... 532 The Three Great Rulers ... ... 532 Concerning leou the Emanator of the Middle Light-world ... ... 533 The Tetragrammaton ... ... ... 534 The Type of the Treasures ... ... 535 The Type of the True God leou 535 The Mystic Diagrams... ... ... 536 Cosmic Embryology ... ... 536 SYNOPSIS OF CONTENTS. xxix. PAGE The Seal on the Forehead of leou 537 General Characteristics of the Diagrams... 537 The Twelve the Order of Jesus 538 Hymn to the First Mystery sung in the Thirteen The Thirteenth Mon ... The Sixty Treasures ... 540 The Little Idea ... 541 The Name of the Great Power 542 Hymn to the Unapproachable God sung in the Seventh Treasure 543 The Great Logoi according to the Mystery 544 The Universal Idea ... 545 Hymn to the [1 First] Mystery 545 The Way of the Midst 546 SELECTIONS FROM THE UNTITLED APOCALYPSE OF THE CODEX BRUCIANUS... . 547—566 The First Being ... 54? The Second Being ... 547 The Supernal Cross ... 548 The Twelve Depths ... 548 The Primal Source ... ... 549 The Umnanifested ... 550 The Manifested, the Pleroma ... 550 Three-faced and Two-faced Space 551 The View of the Commentator 552 Marsanes, Nicotheus, and Phosilampes ... 553 The Creative Logos ... 553 The Descent of the Light-spark 554 The Spiritual Atom ... 554 Hymn to the Logos ... The Christ ... ... ... 555 The Glorified of the Logos ... 556 XXX. FRAGMENTS OF A FAITH FORGOTTEN. PAGE The At-one-ment ... ... 556 Soteriology ... ... ... ... 557 The Ineffable Vesture ... ... 557 The Purification of the Lower Nature ... 558 The World-Saviour ... ... ... 558 The Promise... ... ... ... 559 The Powers of the Light-vesture ... 559 The Mothers of Men ... ... ... 560 The Song of Praise of the Mother Above 561 The Hidden Worlds ... ... 561 The Man ... ... 562 The Lord of Splendour ... ... 562 His Promise to Them who Believe ... 563 The Prayer of the Earth-born ... ... 564 The Powers of Discrimination are Given them ... ... ... ... 564 The Ladder of Purification ... ... 565 The Son of God ... ... ... 565 Hymn to the Light ... ... ... 566 NOTES ON THE CONTENTS OF THE BRUCE AND ASKEW CODICES ... ... ... 567 — 578 The Kinship of the Titled Treatises ... 567 Date 568 Authorship ... ... ... ... 568 The Titles ... ... ... ... 569 The Books of leou ... ... ... 569 The Probable Author... ... ... 570 The Obscurity of the Subject ... ... 570 The Original Pistis Sophia Treatise 572 The Coptic Translation 572 The Books of the Saviour 573 The Copyist... ... ... ... 573 The Scheme Pre-supposed in these Treatises 574 SYNOPSIS OF CONTENTS. XXXI. PAGE An Appreciation of the Untitled Treatise 576 Not to be Attributed to a Single Author 577 Its Apocalyptic Basis... ... 577 The Over-working ... ... 578 THE AKHMIM CODEX ... ... 579—592 The MS. and its Contents ... 579 The Gospel of Mary ... ... ... 580 The Wisdom of Jesus Christ ... 582 Irenseus quotes from The Gospel of Mary 582 An Examination of his Statements 583 The Father ... ... 583 The Mother... ... ... 584 The Pentad ... ... 584 The Decad ... 586 The Christ ... ... 587 The Egyptian Origin of the Treatise ... 588 The Opinion of Harnack ... 589 The Importance of the MS. ... 591 SOME FORGOTTEN SAYINGS ... ... 593—602 Rejected Logoi ... 593 The Oxyrhynchus Papyri 600 CONCLUSION -. 603-633 AFTERWORD ... ... ... 605—607 BIBLIOGRAPHIES ... ... 608—633 GENERAL BIBLIOGRAPHY ... ... 609 — 623 Early Works ... ... 609 Critical Studies prior to 1851 ... ... 610 Works subsequent to the Publication of the Philosophumena in 1851 ... 613 XXxii. FRAGMENTS OF A FAITH FORGOTTEN. PAGE THE COPTIC GNOSTIC WORKS ... ... 624 — 627 REVIEWS AND ARTICLES IN ENGLISH AND AMERICAN PERIODICALS ... ... 628 — 630 UNCANONICAL ACTS ... 630 GNOSTIC (?) GEMS AND ABRAXAS-STUDIES 631 GNOSTIC WORKS MENTIONED BY ANCIENT WRITERS THE MOST RECENT TEXTS OF THE H^ERESIO- LOGICAL CHURCH FATHERS AND THEIR ENGLISH TRANSLATIONS ... ... 631 — 633 INDEX. Abdias, 418. Aberamentho, 514, 519. Abiram, 226. Abortion, 225, 269, 329, 340, 356. Aboulfatah, 162, 163. Abrasax, 280, 281, 282, 283. Abyss, 188, 308, 312. Accretions, 276. Acembes, 208. Achamoth, 334. Acts, Gnostic, 153, 415. Acts, Leucian, 417. Acts of Apostles, 128, 568. Acts of Andrew, 445. Acts of John, 426, 434, 443, 445. Acts of Peter, 152, 417, 580. Acts of Thomas, 403, 419, 422, 424. Adam, 189, 190, 247, 299, 446, 447, 551 ; sons of, 599. Adam, Book of, 126. Adamant, 277, 406, 413. Adamas, 465, 474, 510, 512; Sabaoth, 521, 527. Adembes, 208. Adityas, 327. Mon, 207 ; divine, 390 ; four teenth, 532 ; incorruptible, 191 ; living, 311, 329, 344, 365 ; perfect, 218 ; of seons, 203; of night, 208; thir teenth, 325, 466, 468, 476, 511, 515, 520, 522, 528, 531, 532, 539. ^Eons, 173, 218, 313 ; names of, 338; parents of, 336; seat of, 440 ; ten, 337 ; treasures of, 192 ; triacontad of, 341 ; twelve, 337, 465, 511, 531. ^Eon- world, 313. ^Etherial, creation, 263 ; Jesus, 565. ^Ethers, 208. After-death state, 490, 497, 516. Agape, 235, 423. Agathopus, 302. Agrapha, 412, 593. " Agree with thine adversary," 231, 499. Agrippa Castor, 147, 278. Ahuramazda, 177. Akasha, 204. Akhmim Codex, 152, 579. Alexander, 39, 97, 99, 279, 357. Alexandria, 24, 53, 60, 69, 91, 95 295 All-Father, 41, 385, 549, 583. All-Mother, 334, 375. " All things depending," 307. Allegories, 71, 79. Alone-begotten, 218, 341, 388, 390, 553, 554, 555, 586. Alone-born, 551. Alpha, 530. Anagamin, 370. Ananias, 580. Anatolic, 287, 288, 354. Anaxagoras, 68. Anaximander, 37. Ancestral heart, 301. XXXIV. FRAGMENTS OF A FAITH FORGOTTEN. Ancient, of days, 348 ; of eter nity, 397. Andrew, 445, 487, 581. Ani, 393. Announcement, Great, 165, 167, 170, 173, 174. Antioch, 175, 178, 288. Antitheses, 226. Ambrose, 64. Amen, 365, 431 ; first, 527. Amens, seven, 529 ; three, 523, 528. Amru, 106. Amshaspends, 177, 339. Apelles, 250. Aphredon, 551. Aphrodite, 511, 512. Apocalypse, untitled, 547. Apocalypses, 94. Apocrypha, 94. Apollonius of Tyana, 55. Apology, 381, 439, 483, 486, 499, 527, 600. Appendages, 276, 277, 301. Appended Soul, On an, 277. Apostle, The, 245. Arahat, 371. Ararad, 505. Archimedes, 108. Ardesianes, 355. Ares, 510. Arian, 261. Arithmetic, 223, 335, 375. Aristobulus, 117. Aristophanes, 109. Aristotle, 53, 104, 107. Arrogant, 468, 469, 470. Ascension of pleroma, 478. Asceticism, 178, 184, 248, 274. Askew Codex, 151, 343, 423, 453, 529. As Others saw Him, 412, 594. Astrology, 207, 209, 283, 397. Athos, Mount, 212, 273. Atlantic Island, 39, 40. Atom, 222, 223, 316, 318, 319, 320, 331, 554. At-one-ment, 389, 556. Attains, 104. Augustine, 251. Augustus, birthday of, 3. Authentic, 304, 365, 504, 509, 512, 541, 542. Axionicus, 288, 355. B Babe, 274, 307. Babel, 407, 410, 411. Babylon, 86, 89, 204. Bacchi, 10. Bacchic mysteries, 67, 81. Bacchus, 534. Balance, 512. Baptism, 176, 238, 377 ; my steries of, 499, 533, (vision of) 514, (fires of) 500; myth of dove, 371 ; of fire, 522, 526 ; of incense, 515 ; of Jesus, 278 ; of Holy Spirit, 515, 522, 526 ; of midst, 511 ; of right, 511 ; of water, 515, 522, (of life) 524. Baptismal consecration, 380. Barbelo, 178, 334, 514, 515, 531, 583, 584, 585, 586. Barbelo-Gnostics, 167, 568, 583, 589. Barcabbas and Barcoph, 278. Bardesanes, 288, 355, 392,-414, 420. Bardesanites, 395. Bar-Manu, 393. Baruch, Book of, 193, 196. Basilides, 253. Basilisk, 474. Baur, 166. Beelzeboul, 349, 350. Beloved, people of, 305. Be-with-us, day, 343. Bird, great, 473. Birth, new, 203 ; of Horus, 60 ; second, 191, 519 ; of spiritual man, 60. INDEX. XXXV. Births of joy, 550 ; of matter, 563. Bitter, 215, 598. Blossoms, 442. Body, 496. Book of Adam, 126. Book of Baruch, 193. Book of the Dead, 301, 343. Book of Gnoses of Invisible God, 518. Book of Great Logos according to the Mystery, 152, 455, 457, 567. Book of Laws of Countries, 394, 398. Books of leou, 455, 487, 505, 533, 569. Books of the Saviour, 151, 374, 507, 546, 567, 573. Bosom, Abraham's, 351. Boundary (see Limit) 307, 342, 343; great, 313, 379; high est, 313. Brahmarandhra, 205. Brain, 211. Breath, great, 330 ; of their mouths, 467. Bridal chamber, 419, 421. Brooke, 391. Brothel, 169. Brother, Jesus my, 475 ; Paul our, 568. Bruchion, 98, 100, 103, 105. Bubastis, 512. Buddha, 7, 37. Bugs, story of John and the, 443. Burton, 145. Bythus, 312, 321, 323, 325, 327. Caduceus, 185. Cain, 190, 224, 226. Cainites, 198, 224. Called, 47, 199. Calligraphists, 103. Callimachus, 109. Canon, 121, 241, 243. Canopus, 97, 103. Capernaum, 244. Capparatea, 175. Caracalla, 393. Caravanserai (see Inn), 301, 443. Carpocrates, 229. Cave, 435. " Cease not to seek," 489. Cecrops, 41. Celbes, 208. Celsus, 150, 183, 233, 589. Cerdo, 240. Cerebellum, 211. Cerinthus, 237. Chaldsean, influence on Jewry, 93 ; logia, 172 ; mysteries, 51, 58, 89 ; star-cult, 206 ; tradition, 43, 94. Chaos, 188, 208, 328, 469, 470, 471, 497 ; child of, 189. Charinus, Lucius, 417. Chads, 588, 595. Charismatic, 124. Chassidim, 93, 94. Child, little, 406 ; of chaos, 189 ; of the child, 523, 528. Children, little, 598; of life, 303 ; of the fulness, 524 ; of light, 521 ; of true mind, 519. Chiliasm, 124. Choiic, 199. Chorizantes, 104. Chosen, of God, 90/92 ; people, 87, 128. Chrestos, 249. Chrism, 205, 382, 515, 522. Christ, 227, 273, 327, 378, 448, 542, 556, 586, 587 ; a, 484 ; above, 190 ; and Holy Spirit, 341 ; distinguished from Jesus, 427 ; historic gnosis of, 508 ; invocation to, 380 ; is the word, 448 ; Jesus, 368 ; mystic body of, 354 ; name of, 422; the, 507, 555; the great master, 430. XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. Christliche Welt, Die, 4. Christs, 176, 343, 595, 599. Circuits (Tours), 446. City, 419, 421, 547, 557, 566, 602. Citizens of heaven, 82. Claps of hands, 79. Claudius, 109. Clay, 208, 351. Clement of Alexandria, 119, 148, 418. Clementine literature, pseudo, 162, 164, 166. Cleobius, 164. Cleopatra, 98, 99, 106, 110. Closet, 70. Coats of skin, 190. Codex, Akhmim, 152, 579; Askew, 151, 343, 423, 453, 529; Brucianus, 151, 192, 213, 303, 312, 374, 382, 421, 454, 515, 529, 591. "Come unto us," 409, 462; day of, 343. Commandments, good, 522. Commodus, 250. Common fruit, 331, 345, 346, 349, 351, 352. Communism, 234. Communities, 30 ; mystic, 60 ; Orphic, 50 ; variety of, 85. Community, Mareotic, 85 ; of friends, 305. Compendium, 148 ; of Hippoly- tus, 14, 149 ; of Justin, 178 ; of Theodoret, 150. Conception, 169, 173. Concerning Fate, 394. Concerning the Offspring of Mary, 198. Confucius, 37. Conglomeration of seed-mixture, 262, 265, 272, 276. Consummation, final, 270 ; of first mystery, 503 ; gnostic, 405. Conversion, 448, 449 ; of spheres, 465, 466, 467. Conybeare, 61. Goran, 226. Corners, four, 525, 542. Corybantic mysteries, 67. Counterfeit spirit, 276, 471, 496, 498, 499, 500, 504, 505. Couch, 433 ; couches, 76. Cratylus, 200. Critias, 39. Cross, 221, 330, 342, 343, 352, 371, 445, 446, 447, 548, 550, 559 ; address to, 445 ; bush of, 435 ; initiation of the, 438 ; mystery of, 435 ; of light, 435 ; redemption of, 447 ; of wood, 436 ; salva tion of, 229 ; supernal, 548. Crotona, 50. Crucified in space, 330. Crucifixion, 227. Crucify the world, 303, 518. Cube, 222, 317, 324. Cumont, 279. Cup, of life-giving water, 215 ; of wisdom, 516. Cureton, 394. Cyprus, 296. Cyrus, 89. Daemonian hierarchies, 512 ; powers, 190. Dsemons, 59, 301. Daevos, 59. Daisan, 392. Dance, 80, 433, 437 ; circular, 195 ; of initiation, 431. Daniel, Book of, 25. Darkness, 188, 390 ; dragon of, 490, 492, 503; outer, 490, 503, 546. Darkness, The Light and the, 394. Dathan, 226. Daveithe, 588. INDEX. XXXV11. David, 588. Day Be-with-us, 343 ; great, 462 ; of light, 487 ; of perfect forms, 349 ; sixth, 371. Dead, 203 ; prayers for, 381, 494 ; resurrection of, 494, 495 ; raised him from, 354 ; rise from, 176. Death, face of, 304. Decad, 82, 323, 324, 326, 378, 551, 586. Decans, 510, 539. Deficiency, 225, 265, 328, 343, 379. De Legatione, 65. Delights of world, 496. Demiurge (see Workman), 180, 262, 264, 307, 348, 349, 355, 372, 381, 533. Democritus, 68. Depth, 313, 352, 547 ; beyond being, 312 ; unutterable, 188. Depths, twelve, 548. Desert, 186. Destiny, 496, 497, 498. Destruction of False Doctrines, 246. Deucalion, flood of, 40. Devas, 59, 363. Devi, 363. Diabolus, 232, 349, 350, 384. Diagram of man of truth, 367 ; of Ophites, 589. Diagrams, 536, 537. Dialogues against the Marcion- ites, 394. Diaspora or Dispersion, 91, 135, 361. Didascaleion, 119, 120. Dionysus, 42, 49. Docetism, 217, 302, 328, 426, 427. Dodecad, 323, 324, 432, 536, 551. Dodecahedron, 209, 222, 317, 325 ; rhombic, 325. Dollinger, 64. Door, 433, 436. Dositheus, 162. Dove, 377, 423, 424, 459; baptism-myth of, 371 ; father in form of, 238, 278, 354, 515. Dragon, great, 490 ; of dark ness, 490, 492, 503, 510. Dry, shame of, 424. Dwarf, 439, 598. Eagle, 262, 410. Earth, most beautiful, 194. Ebion, 127, 237. Ebionism, 126, 165, 226, 237. Echo, 365, 373. Economy, 373, 378. Eden, 194, 204, 334. Edessa, 392. Egg, 185, 214, 320, 331. Egypt, 407, 466 ; before flood, 40, 569 ; Persian conquest of, 59 ; plagues of, 222 ; the body, 186; wisdom of, 38, 57. Egyptian, discipline, 237 ; my steries, 51, 58. Elect, 93, 199, 275, 303, 365, 468. Eleleth, 588. Element, scheme of the one, 367. Eleven years, 459. Eleusinia, 49, 50, 51, 202. Eleutherus, 296. Elias, soul of, 461 ; to come, 220. Elkesai, 127. Elohim, 189, 190, 194. Embryology, 281, 505, 536. Encratism, 178. Energies, 436. Enformation according to sub stance, 329, 376; to know ledge, 329, 376. Ennads, 551. XXXV111. FRAGMENTS OF A FAITH FORGOTTEN. Enncea, 321, 323, 325. Enoch, 487, 505, 569. Ephemereuts, 75. Ephraim, 395. Epiphanes, 127, 233. Epiphanius, 150, 589. Epiphany, 234. Epopteia, 355. Erani, 50. Eratosthenes, 108. Erectheus, 41. Esau, 226. Essenes, 66, 84, 93, 94, 101, 131, 162, 227, 279. Eta, 532. Euclid, 108, 314. Eucharist, 248, 423, 515, 526. Eudsemonistic eschatology, 142. Eulogius, 306. Eumenes, 104. Euphrates, 204, 208. Eusebius, 61, 62, 64, 150. Eve, 189, 190, 247, 351. " Except a man be born of water," 221. Excommunication, 241, 295. Exegetica, 254, 255, 274. Ex Nihilo, 259. Exodus (see Going-forth) myth, 186. Exterior of exteriors, 462, 506. Excerpts from Theodotus, 287, 292, 332, 356. Ezekiel, vision of, 94. Eznik, 246. Face, 176, 303, 304, 422, 548. Faces, authentic, 504. Fall, into matter, 470 ; of Sophia, 305 ; of the soul, 334. Fate, 395, 397. Fate, Concerning, 394. Fate-sphere, 209, 465, 477, 498, 505, 510. Father, alone good, 301 ; "he who shall leave," 504, 509; language of my, 533 ; -mother, 336, 337, 338. Fatherhood, 368. Fatherhoods, sixty, 544. Fear, 361 ; mystery of their, 546 ; of the Lord, 267, 348. Fifteenth year of Caesar, 278. Fiftieth day, 74, 75. Fifty, 82. Fig-tree, 218. Filioque, 261. Fire, 171, 468, 490; at Alex andria, 105, 109 ; baptism of, 522, 526 ; finger of, 329 ; flower of, 172 ; hidden, 171 ; life-giving, 219 ; mist, 185 ; tree, 172. Firmament, 262, 263, 266, 311, 464. First, born, 560, (sons of Satan), 13, 32, 174; last shall be, 478; man, 188, 190, 191, 371, 447, 448, 498, 584, 585 ; statute, 463, 465 ; woman, 188. Fish, 261, 270. Five, books, 385 ; impressions, 529 ; limbs, 422, 423 ; sup porters, 529 ; trees, 523, 529, 544 ; years' silence, 278, 282. Flesh, of ignorance, 520 ; per fect, 582 ; of rulers, 468 ; of unrighteousness, 519 ; tongue of, 438, 552, 578; word made, 390. Flood, 40, 505, 569. Flora, Letter to, 383. Foreknowledge, 585. Forethought, 550, 585. Forgiveness of sins, 501, 523, 527, 530, 531, 533. Formlessness, 268, 270, 329. " For this cause I bow my knees," 352. Fortune. 398, 399, 400. INDEX. XXXIX. Forty-nine, 464, 465, 471, 506, 523. Four, 374 ; great lights, 588 ; holy ones, 377 ; quarters, 509, 525, 542 ; primal passions, 346 ; supernal, 363. Four Quarters of the World, 167. Four and twenty invisibles, 476. Four and twentieth mystery, 462. Fourteenth aeon, 532. Fourth, dimension, 318 ; gospel, 260, 388, 391. Freewill, 399. Fruits of spirit, 338. Gabriel, 377, 473. Galileans, 306. Galilee, 524, 582; mount of, 515. Garment, one, 425 ; wedding, 405. Gate, Canopic, 103 ; " I am the true," 202 ; of the heavens, 203 ; of the lord, 202 ; of truth, 204. Gates, 538 ; of light, 502, 503 ; of the powerful, 333 ; of the treasure, 474. Gazzah, 406. Gennesaret, 430. " Geometrizes, God," 314. Gifts of spirit, 441. Gitta, 164. Glad tidings, 243, 256, 517. Glaucias, 254. Glorified of Logos, 556. Glory, hymn of the robe of, 406, 419 ; king of, 421 ; robe of, 460, 461, 464, 520 ; ves tures of, 472. Gnosis, 266, 446 ; Basilidian, 254, 577, (ethical side of), 273; definition of, 32; glories of, 480; Jewish, 118; monadic, 236 ; outlines of background of, 94 ; pre- Christian, 163, 183 ; supreme, 480 ; synthes izing of, 289, 295; Syrian, 177 ; of all the gnoses, 484 ; of Christ, 508 ; of gnosis of ineffable, 508 ; of Jesus, 479 ; of mystery of ineffable, 480 ; of pleroma, 481, 484, 503 ; of things that are, 32, 52. "Gods, Ye are," 487. Going-forth, myth of the, 185, 210. Good, 67, 201 ; commandments, 522; deity, 195; God, 203, 243, 247, 441 ; land, 340 ; "Why callest thou me," 201. Gorthaeus, 164. Gospel, 266, 268. Gospel according to Egyptians, 198, 200, 233, 249. Gospel according to Hebrews, 126. Gospel according to Mary, 580. Gosyel according to Thomas, 198, 201. Gospel of Eve, 198, 439. Gospel of Judas, 226, 228. Gospel of Mary, 152, 165, 199, 423. Gospel of Paul, 244. Gospel of Perfection, 198. Gospel of Philip, 198, 439, 540. Governors, 399, 401. Grace, 390, 432, 434, 436, 440, 554, 555, 558. Grasshoppers, 73. Gratz, 342. Great, bird, 473 ; body, 366 ; boundary, 313, 379; breath, 330 ; consummation, 421 ; day, 462; deep, 312 ; dragon, 490 ; elements, 188 ; firma ment, 263, 311 ; harvest, xl. FRAGMENTS OF A FAITH FORGOTTEN. 308 ; lao, 529 ; ignorance, 270, 271 ; invisible, 532 ; invisible forefather, 469 ; Jordan, 202 ; just one, 532 ; king, 529 ; light, 474, 523, 529, 587 ; lights, 188 ; limit, 270, 272 ; logoi according to the mystery, 544 ; logos, 544 ; man himself, 529 ; master, 430 ; mercy, 270 ; mind, 205 ; mother, 191 ; name, 363, 514, 523, 542, 599 ; one, 378, 420 ; peace, 142 ; power, 164, 171, 173, 185, 543 ; receiver, 467 ; ruler, 262, 266, 267, 272; Sabaoth, 513, 529 ; sea, 40 ; silence, 311 ; soul, 467 ; sup porters, 479 ; teacher, 5 ; thought, 173 ; unknown, 309 ; wedding feast, 397. Greatness, 352, 363, 372, 423, 424, 440. Greatnesses, 368, 537. Grief, 346. " Greeks are but children," 111. Grenfell and Hunt, 600, 602. Guardians, 523, 528, 538. H Hades, 447. Hair of his head, 548. Hanging on the tree, 343. Harmogen, 588. Harmony, 365, 436. Harmozel, 588. Harnack, 4, 144, 589. Harpocratians, 233. Harvest, great, 308. Healers, 61, 442. Heart, ancestral, 301 ; of eternities, 317 ; pure in, 300. Heaven, citizens of, 82 ; jour ney, 468 ; kingdom of, 201, 202, 203, 514, 602; man from, 371 ; wars in, 208 ; world, 347. Heavens, seven, 396. Heavenly man, 201, 202, 222, 300, 329, 330, 344, 423, 439, 566. Hebdomad, 264, 266, 268, 269, 271, 272, 273, 280, 307, 323, 333, 348, 349, 371. Hegesippus, 164. Hell, 247. Helen, 43 : myth of, 168. Helena, 163, 168. Hellenists, 117. Hephaestus, 40. Heracleon, 288, 391. Hercules, 194, 196. Heresies, On, 251. Hermes, 57, 201, 222, 511 ; first, 570 ; thrice-greatest, 440 ; shepherd of, 438. Hermetic schools, 57. Herodotus, 40. Hesiod, 38, 43. Hesychius, 388. Higher criticism, 14, 25, 242, 385 ; ego, 471 ; self, 433 ; selves, 421. Hipparchus, 108, 211. Hippolytus, 149, 212, 293, 590. Hiranya-garbha, 320. Historicized legends of initia tion, 278. Historicizing of mythology, 88. Hittites, 101. Holiness, degrees of, 133. Holy, holy, holy, 554 ; of holies, 374, 551 ; one, 434 ; ones, 377 ; " Spirit shall come upon thee," 269 ; table, 80 ; women, 251. Homer, 44. Honestas, 55. Hormuz, 339. Horn, of plenty, 205, 222 ; one, 222. Horos (Boundary), 308. INDEX. xli. Horus, 233 ; birth of, 60. Hort, 144, 250. " Hour hath not yet come, My," 271. "How hath the lord of the pleroma changed us," 464. " How long shall I bear with you," 487. Hyksos, 58, 213. Hyle, 139, 210, 246, 466, 471, 472, 474. Hylics, 193. Hymn, 431 ; Naassene, 205 ; of Jesus, 431 ; of praise, 462 ; of the powers, 464 ; of the robe of glory, 406, 419 ; of the soul, 403 ; of welcome " Come unto us," 462 ; to light, 566 ; to first mystery, 539, 545 ; to logos, 555 ; to unapproachable god, 543 ; to wisdom, 419. Hymns, 394 ; against heresies, 395 ; of Bardaisan, 414, 420 ; of Ephraim, 395 ; Orphic, 45 ; penitential, 471 ; sing ing of, 79. Hypatia, 96, 100. Hyrcania, 412. Hystera, 225. Hysterema, 225. Hyssop, 73, 77, 80, 342. I I am a wanderer," 220. I am that man," 483. I am that mystery," 502. I am the god of Abraham," 266. I am the true gate," 202. I am thou," 439, 598. I become what I will," 201. I came not to call the righteous," 490. I have recognised myself," 540 ; " my sin," 268. " I have torn myself asunder," 488. " I know myself," 382. " I know thee who thou art," 440. " I recognised myself," 600. " I will go into that region," 470. labe (lave), 534. labraoth, 510, 527, 540. lacchus (Yach), 534. laldabaoth, 189, 191, 192, 470. lao, 381, 509, 534; great, 529. Ice, 490. Icosahedron, 222, 317. Idea, little, 537, 541, 543, 545. Ideas, 334 ; greatnesses or, 537. Idolatry, 247. Idols, things sacrificed to, 239. Idol-worship, 300. leou, 465, 504, 505, 510, 512, 513, 524, 529, 533, 534, 535, 540, 544 ; books of, 455, 487, 505, 533, 569 ; seal on fore head of, 537, 538 ; first man, 498 ; type of true god, 535. leous, 537, 544. lesssei, 126. "If ye drink not my blood," 202. "If ye make not right like as left," 448. Ignorance, 377, 472 ; flesh of, 520 ; great, 270, 271 ; nature of, 520. Illumination, 377. Illusionists, 217. Illusory, 427. Image, 180, 304, 313, 349, 387, 424, 471, 547, 584; images, 305, 328. Imaging forth, 172. Immovables, 529. Impassables, 529, 545, 555. Impressions, five, 529. xlii. FRAGMENTS OF A FAITH FORGOTTEN. " In the place where I shall be," 484. Incense, baptism of, 515. Incorruptible aeon, 191 ; trea sure of, 192 ; mystery-names, 511. Incorruptibility, 440, 585. India, 55. Indian religion, 393. Individuitatis, principium, 344. Indivisible, 552, 554. Indweller of light, 478. Ineffable, 462, 463, 464, 486; chrism, 205 ; first mystery of, 479 ; gnosis of gnosis of, 508 ; limbs of the, 483, 485, 507 ; mysteries of vestures of, 501 ; mystery of, 481, 482, 494, 500, 507 ; name, 543 ; one word of, 481 ; space of, 477, 479 ; tongue of, 482 ; ves ture, 557. Ineffables, 566. Infancy, story of, 412, 474. Inheritance of light, 477, 478, 479, 483, 487. Iniquity, seed of, 504 ; wrath of their, 512. Initiation, 355, 370, 375, 380, 411, 423, 427, 462; cere monies, 358 ; dance of, 431 ; grades of, 182 ; historicized legends of, 278 ; mountain of, 598 ; of the cross, 438 ; of the disciples, 508 ; robe of, 405. Initiations, 382. Inn, 352. Intercourse, mystery of, 469, 510 ; with males, 501. Interior of interiors, 460, 462, 464, 506. Investiture, 462. Ion, 41, 43. Iota, 222. Irenaeus, 147, 291, 582 ; unre liability of, 280. Isidorus, 273, 277, 301, 306. Isis, 201, 323. Italic, 287, 354. Ithye, 403. Jacob, 202, 225. Jamblichus, 57, 58. James, 580. Jehovah, 534. Jerome, 150. Jerusalem, 557 ; above, 349, 351, 396, 421 ; below, 435, 447 ; celestial, 340 ; church of, 119 ; destruction of, 92. Jesus, 186, 199, 204, 221, 272, 302, 375, 353, 368, 376, 378, 472, 543, 565; a shepherd boy, 197 ; the name a sub stitute, 368 ; baptism of, 278 ; Christ distinguished from, 427, cosmic, 345 ; Ebionite tradi tion of, 128 ; hymn of, 431 ; Mary, mother of, 474 ; my brother, 475 ; mysteries of, 532 ; our God, 442 ; person of, 140 ; portrait of, 233 ; son of Mary, 269 ; stories of, 428; the master, 376; mystery of gnosis of, 479 ; six-lettered name, 369 ; twin of, 424. Jeu (see leou), 534. John, 237, 580, 581 ; Apocry- phon of, 152, 580; farewell address, 441 ; last prayer of, 442 ; the virgin, 484 ; the baptist, 162, 461. Jonah myth, 447. Jordan, 185, 186, 202, 204, 221. Joseph, 475. Josephus, 118. Joshua, 186. Joy, 419 ; births of, 550. Judas, 224, 226. INDEX. xliii. Judas Thomas, 419, 424 ; Acts of, 403. Julian, 97. Just, god, 243, 384 ; one, great, 532 Justin Martyr, 148, 178, 590. Justinus, 193, 246. K Kabalism, 94, 133, 361. Kalapatauroth, 505. Karman, 232, 265, 274, 394, 397, 399. Kenoma, 307, 313. Kingdom, of heaven, 201, 602 ; of light, 481, 506 ; of heavens, 202, 203, (keys of), 514 ; of midst, 308 ; of mysteries, 491. " Kin to me," 437. " Knees, For this cause I bow my," 352. Knowledge, " falsely so called," 384 ; motions of, 413 ; of supermundane things, 254, 255 ; tree of, 487, 505. Knowledges, 413. Kolarbasus, 127. Kostlin, 574. Krishna, 7. Kronos, 510. Kundalim, 204. Kushan, 406. Lake Maroea, 69, 97. Lamp, 433. Land, milk and honey, 340 ; god-bearing, 555 ; good, 340 ; promised, 186 ; Siriadic, 58. Laotze, 37. " Last shall be first," 478. Left, 334, 348, 436, 447, 448, 449, 465, 466, 477, 513, 515, 523, 528, 548. Leibnitz, 320. " Let there be light," 259. Leucian Acts, 417, 426. Levi, 581. Library, of Alexandria, 96, 98, 102 ; of Aristotle, 104 ; of Persepolis, 279. Life, 389, 564; breath, 320; children of, 303 ; divine, 372 ; everlasting, 585 ; face of, 304 ; father of, 404 ; giving fire, 219 ; giving water, 197 ; of the father, 518 ; spark, 180 ; tree of, 446, 487, 505 ; virgin of, 526 ; water of, 201, 565 ; word and, 374. Light and the Darkness, 394. Light, 320, 380, 387, 434, 446, 564 ; atmosphere of, 514 ; beams, 75 ; boundless, 509, 525 ; children of, 521 ; col lector of, 467 ; cross of, 435 ; crown, 473 ; flames, 504 ; day of, 487 ; fluid, 189 ; gates of, 502, 503; great, 474, 523, 529, 587 ; hymn to, 566; image of, 471, 544; indweller of, 478 ; inherit ance of, 477, 478, 479, 483, 487 ; kingdom of, 481, 484, 506 ; maiden, 397 ; mysteries 479 ; of the treasure, 512 ; overseer of, 465 ; power, 470, 473, 496, 505; ray, 216; realm, 460 ; receivers of, 491 ; robe, 382, 404, 460 ; seven virgins of, 525 ; sons of, 371, 511 ; spark, 179, 180, 189, 190, 303, 305, 329, 465, 548, 554, 562, 584, 586, 599 ; sparks, 214, 461, 600 ; sphere, 322 ; spirit, 586 ; stream, 473, 483; streams of, 504; three spaces of the, 478 ; third of their, 465 ; treasure, 466, 468, 523, 530; treasure of, 477, 478, 509, 511, 514, xliv. FRAGMENTS OF A FAITH FORGOTTEN. 520, 522, 525, 527 ; vesture, 191, 468, 559; vesture of, 460, 463, 483, 499 ; virgin of, 476, 491, 497, 498, 499, 517 ; water of pure, 584 ; world, 195, 311, 320, 322, 421, 459, 477, 540. Lights, great, 188, 512, 588. Limbs, 366, 437, 439, 445, 462, 482, 540, 547, 556, 600 ; five, 422, 423 ; of heavenly man, 566; of ineffable, 483, 485, 507. Limit (see Boundary), great, 267, 270, 272, 343, 462, 463. Limitary spirit, 262, 266, 267, 269, 272, 343. Linus, 418, 446. Lipsius, 150, 291, 415. Little, child, 406 ; children, 598 ; idea, 537, 541, 543, 545; man, 439 ; midst, 531 ; one, 306 ; Sabaoth, 512, 516. Liturgi, 539. Living one, 380, 381, 382, 518, 520, 534, 554, 602. Logia, Chaldaean, 172. Logoi, or logia, 294, 484, 507, 508, 593 ; rejected, 593. Logos (see Word), 56, 201, 207, 216, 330, 344, 368, 372, 373, 384, 388, 412, 433, 445, 535, 537, 544; creator, 553, 556; doctrine of, 58 ; glorified of, 556 ; great, 544 ; hymn to the, 555 ; mind- born, 566 ; Osiris the, 59 ; perfect man or, 215 ; second aspect of, 261. Lot, 225. Luminaries, 588. M Magdalene, 466, 484. Magi, 271, 279. Magic, 167, 175, 318, 466. Magna Vorago, 331. Magus, 167. Maha-pralaya, 270. Maiden, 419, 421. Maimonides, 143. Mainandros, 177. Maishan, 407, 411. Male-female, 173, 174, 199, 200, 218. Malice, mystery of, 522. Man, 273, 422, 433, 438, 439, 446, 547, 548, 550, 559, 562, 566 ; Adam the, 551 ; and church, 323, 337, 374; con stitution of, 496 ; descent of, 446 ; doctrine, 188 ; first, 188, 190, 191, 371, 498, 584, 585 ; from heaven, 371 ; heavenly, 201, 202, 222, 300, 329, 330, 344, 423, 439 (limbs of), 586 ; himself, great, 529 ; " I am that," 483 ; inner, 351, 352 ; last, 371 ; little and great, 439 ; new, 353 ; of truth, 366, 367; perfect, 427 ; perfected, 354 ; powers of, 302 ; second, 188 ; son of, 189, 199, 202, 378, M ; son of this, 222 ; sons of, 372 ; spiritual, 271 ; thy, 440; way of the first, 448; woman, 334, 584. Mandaites, 126. Manetho, 40, 569. Manichaeism, 392, 395, 416. Mansel, 145. Many, " called, few chosen," 47 "members, one body," 507 "thyrsus-bearers, few bacchi,' 10. Marcians, 177, 288. Marcion, 25, 175, 240, 241. Marcionite, antitheses, 226 ; churches 242 ; movement, 240. Marcionites, Dialogues against the, 394. INDEX. xlv. Marcellina, 233. Marcosian ritual, 380. Marcosians, 288. Marcus, 287, 590 ; number- symbolism of, 358. Mareotic community, 69, 85 ; lake, 69, 97. Mariamne, 199. Marriage, 273 ; sacred, 420. Marsanes, 553. Martha, 589. Martyrdom, 275 ; pains of, 494. Martyrs, 249, 274; of Lyons, 292. Mary, Concerning the Offspring of, 198. Mary, Genealogy of, 589. Mary, Gospel of, 152, 165, 199, 423. Mary, Gospel according to, 580. Mary, Questions of, 198, 454, 466. Mary, Greater and Lesser Ques tions of, 199, 589. Mary, 353, 461, 506, 511, 581, 589 ; the body, 269 ; Jesus, son of, 269 ; Magdalene, 466, 484 ; mother of Jesus, 474. Masbotheus, 164. Mathematicians, 207, 361. Mathesis, 294, 315. Matrix, 334. Matter, 466, 471, 554, 557, 558, 560, 576; births of, 563; fall into, 470 ; devour their own, 467 ; purgations of, 489 ; virgin of, 564. Matthias, 254. Max Miiller, 8. Maya-vadins, 217. Mayavi-rupa, 428. Medulla, 211. Melchizedec, 467, 512, 513, 526. Members, 539, 550. Memoirs of the Apostles, 162. Menander, 175. Mercury, rod of, 185 . Mercy, great, 270 ; perfect, 422, 423. Merinthians, 237. Metempsychosis, 219. Metensomatosis, 220. Metropolis of Alone-begotten, 553. Michael, 473. Middle space, 173, 188, 334, 348, 540. Midst, 308, 333, 488, 516; baptism of, 511 ; earth be- cometh, 519 ; little, 531 ; way of, 490, 510, 511, 513, 514, 546. Miltiades, 291. Mind, 173, 185, 205, 334, 388, 518, 519, 551, 561. Mind and truth, 323, 336. Mineral nature of soul, 277. Miriam, 81. Mirror, 433. Miscellanies, The, 287. Mithras, 55, 56, 279. Mixture, 488, 496. Moist essence, 204, 208. Mohammed, 7. Monad, 67, 222, 318, 335, 373, 548, 549, 550, 551, 555, 557. Monadic gnosis, 236. Monadity, 374. Monadology, 320. Monastery, 70, 71. Money-changers, 596. Monoiimus, 222. Montanist, 251. Moon, 263, 473,. 510. Moses, 81, 185, 196, 222, 225, 266, 387 ; of Chorene, 393. Mosheim, 234. Mother, above, 191, 396, 561 ; breath, 330 ; mysteries of great, 203 ; of all, 169, 185 ; of compassion, 422 ; of many names, 334 ; of living, 334 ; of thirty names, 379 ; of xlvi. FRAGMENTS OF A FAITH FORGOTTEN. your mother, 382 ; shining, 334 ; virgin, 58. Mount, 370, 429, 430, 435, 439, 508, 598; Athos, 212, 273; of Galilee, 515; of Olives, 435, 459. Mountain, Secret Sermon on the, 440. Mysteries, 46, 411, 431, 4:^3; Assyrian, 200 ; Bacchic and Corybantic, 67 ; boundary marks of, 490 ; Chaldsean, 51, 58 ; degrees of, 484 ; Egyp tian, 51, 58, 201 ; Eleusinian, 51 ; greater, 203, 522 ; Greek, 201 ; keys of, 506 ; kingdom of, 491 ; lesser, 203, 215, 522, 527 ; mimics of, 493 ; Mith- riac, 55, 56, 279 ; of baptism, 499, 514, 533 ; of embryology, 281 ; of Jesus, 532 ; of Seth, 58 ; of sex, 184 ; of great mother, 203; Orphic, 51, 216 ; philosophic, 50, 51 ; Phrygian, 201, 202 ; preach ing of, 489 ; private, 49 ; political, 49 ; ritual from, 431 ; Samothracian, 202 ; state, 49; Thracian, 202; twelve, 485. Mystery, 356, 437 ; according to the, 152, 455, 457, 544, 567 ; cultus, 49 ; drama, 433 ; fires of baptism, 500 ; first, 459, 460, 461, 462, 463, 464, 465, 472, 473, 474, 477, 478, 479, 482, 493, 500, 502, 503, 506, 507, (hymn to) 539, 545, (mystery of) 479, (outer space of), 479 ; four-and- twentieth, 462 ; " I am that, ' ' 502 ; kept secret, 495 ; last, 462, 463; looking within, 486 ; myths, 191 ; names, 511 ; of breaking of seals, 498 ; of every nature, 447 ; of intercourse, 469, 510; of cross, 435 ; of forgiveness of sins, 523, 527, 530, 531, 533 ; of ineffable, 479, 480, 481, 482, 494, 500, 507 ; of light of thy father, 515 ; of resur rection of dead, 494, 495 ; of spiritual chrism, 522 ; of twelve aeons, 531 ; of their fear, 546 ; of withdrawing evil, 522, 527 ; relative of the, 552 ; that was unknown, 269, 353 ; type of race, 471 ; world beyond, 462 ; 'twixt heaven and earth, 439 ; wisdom declared in, 268. Myrrh, 420. Myrtle, 420. Mysticse voces, 365. Myth, Exodus, 185, 186, 210; Jonah, 447 ; of Helen, 168 ; of Pistis Sophia, 469 ; of Valentinus, 306. Mythologizing of history, 88. Mythology, 332. Muesis, 355. Mulaprakriti, 258. N Naas, 196. Naasseni, 198. Naassene, document, 198 ; hymn, 205. Nadi's, 597. Nahashirama, 392. Nail of discipline, 449. Name, 300, 304, 377, 381, 440, 462, 516, 565 ; authentic, 541, 542 ; echo of, 365 ; great, 363, 514, 523, 542, 599; ineffable, 543 ; " Jesus " a substitute, 369; of Christ, 422 ; of great power, 542 ; of power, 282 ; of the father, 509; of truth, 380; six- lettered, 368. Names, 374, 550; authentic, INDEX. xlvii. 365, 509, 512; imperishable, 545, 546 ; mother of many, 334, (of thirty), 379; of ssons, 338. Narrow place, 560, 564. Nativity, 400, 402. Nature, 399, 400 ; seven-robed, 210 ; upper, 437. " Naught was," 257. Nazaraean, 580. Nazaraeans, 126. Neander, 144, 236. Net, 440. " Never grow old," 176. Nicolaitans, 213, 239. Nicopolis, 100. Nicotheus, 553. Night, 208. Nile, heavenly, 204. Nine times greater, 476. Ninefold, 548, 559. Nineveh, 447. Nirvana, 142, 236, 474. Nirvanic, atom, 319 ; ocean, 330. Nitrian valley, 101. Noah, 190. Nochaitse, 198. Noetic world, 320. Nomina barbara, 339. No-number, 373, 374. Norton, 145. Noughtness, 373. Nuhama, 392. Number, letters, 359 ; nuptial, 83 ; of perfect souls, 467, 486, 502, 503 ; permutations, 375 ; symbolism, 358 ; theories, 222. Numbers, 82, 516. Oaths of secrecy, 416. Oblivion, 496 ; draught of, 504, 516. Ocean, 186, 202, 326, 330, 509, 545. Octahedron, 222, 317, 324. Ode to Sophia, 419. Odes, of Basilides, 255; of Solomon, 470, 572. Ogdoad, 266, 268, 269, 271, 280, 307, 322, 323, 324, 333, 344, 345, 349, 350, 376, 396, 432, 587. Omar, 106. Omega, 530, 532. Omphale, 197. On an Appended Soul, 277. On Heresies, 251. On Justice, 234. On the Soul, 251. One, 67, 374 ; and all, 321 ; and only one, 486, 531, 556, 561, 562, 565; word, 482; garment, 425 ; great, 378, (just), 532 ; holy, 434 ; horn, 222; in a thousand, 282, 506 ; little, 306 ; living, 380, 381, 382, 518, 520, 534, 554, 602 ; virgin, 218 ; word, 481. Oneness, 373. Only-begotten, 341. Onamacritus, 38. " Open unto us," 503. Ophiani, 183. Ophites, 181, 193 ; diagram of, 589. Ophitism, 158. Orgeones, 50. Origen, 149. Oroiael, 588. Orpheus, 42, 44, 331. Orphic, 49, 192 ; communities, 50, 54 ; hymns, 45 ; life, 50 ; line, 42 ; mysteries, 51, 216, 411 ; poems, 38 ; songs, 45 ; tradition, 39. Osiris, 59, 201, 323, 438. Osirified, 600. Osymandyas, 103. Outline of face, 548. Outlines, The, 292. xlviii. FRAGMENTS OF A FAITH FORGOTTEN. Overseer, 547, 551 ; of light, 465. Ovum, 331, 536. Oxyrhynchus, 600. Pallas Athene, 41. Pantaenus, 294. Paradise, 189, 190, 247, 334, 396, 487, 505. Paraphrase of Seth, 213. Paraplex, 513. Parchment, 104. Parents, of seons, 336 ; we are to leave, 504. Parentless, 337, 524, 529. Passion, 371, 378, 390, 434, 438, 446. Passions, 346, 347. " Pass-not," ring, 311. Pastes, 421. Paul, 176, 248, 252, 499; Ascent of, 226 ; Apocalypse of, 227 ; churches of, 165 ; gospel of, 244 ; letters of, 123 ; our brother, 568 ; Vision of, 227. Pearl, 407, 440. Pelasgi, 40. Pentad, 423, 551, 584. Pentateuch, 388. Peratse, 186, 198, 206. Perfect, seon, 218 ; deity, 387 ; flesh, 582 ; freedom, 557 ; man, 215, 302, 354, 427; mercy, 422, 423 ; mind, 551 ; number of, 467, 486, 502, 503 ; triangle, 74, 82. Perfection, god of, 495 ; Gospel of, 198 ; seal of, 423. Pergamus, 105, 239. Persepolis, 279. Person, 210 ; of Jesus, 140. Peter, 176, 501, 581 ; Acts of, 152, 417, 580; Circuits of, 164, 166 ; interpreter of, 254 ; Martyrdom of, 446. Petro-Pauline controversy, 128, 166, 245. Petro-Simonian controversy, 166. Pharisaism, 92, 93. Pharos, 97. Pherecydes, 37. Philaster, 150. Philip, 466 ; Gospel of, 198, 439, 540. Philo, 55, 117 ; and wisdom- lovers, 60, 84 ; autobiography, 84 ; On the Contemplative Life, 61 ; pseudo, 62. Philosophumena, 273. Philoxenus, 397. Philumene, 250. Phlium, 216. Phosilampes, 553. Phronesis, 588. Phrygian mysteries, 201, 202. Pineal gland, 211. Pistis Sophia (Faith-Wisdom), 339, 468, 470, 565 ; myth of, 469. Pistis Sophia, 151, 199, 208, 281, 283, 290, 297, 303, 312, 343, 374, 382, 397, 398, 405, 409, 412, 449, 454, 529, 538, 567, 571, 578, 591 ; system of, 192, 574 ; translation of, 456 ; treatise, original, 572. Plagiarism by anticipation, 117. Plagues of Egypt, 222. Plain, cities of, 226; of truth, 230. Plato, 39, 45, 49, 51, 53, 314. Plato, Nuptial Number of, 83. Platonic solids, 222, 314. Pleroma, 207, 225, 311, 389, 461, 547, 550, 566 ; ascension of, 478 ; boundary of, 342 ; common fruit of, 331, 345, 346, 349, 351, 352 ; configura tion of, 551 ; drama, 327 ; emanation of, 499, 505 ; gnosis of, 481, 484, 503; lord of, 464 ; lords of, 501 ; seed of, 377 ; sons of, 511. INDEX. xlix. Pleromata, 305, 365. Plough, 440. Plutarch, 55, 56, 57. Pneumatics, 139, 421, 468. Point, 218. Polarity, 321. Polyhedra, 314. Polyhedric origin of species, 322. Poor men, 126, 127, 166, 227, 427. Porphyry, 25, 393. Portrait of Jesus, 233. Poseidon, 40, 99. Power, 547 ; above, 334, 447 ; boundless, 173 ; daemonian, 190; demiurgic, 349, 372; great, 164, 171, 173, 185, 542, 543 ; name of, 282 ; of high est, 269, 353, 377 ; robe of, 343, 344 ; super-celestial, 381. Powers, 462 ; cruel, crafty, 474; forty-nine, 516, 523; of perfect man, 302 ; song of the, 409, 464; triple, 468, 469. Pralaya, 344. Prayer, John's last, 442 ; morn ing, 82 ; of the earth-born, 564. Prayers of Therapeuts, 70 ; for dead, 381, 494 ; sacramental, 422. Pre-Christian gnosis, 163, 183. Preuschen, 567. Principalities, 436. Proasteioi up to Mfher, 209, 280. Proclus, 314. Proculus, 291. Prodigal son, parable of, 405. Prophets, schools of the, 86, 94. Prouneikos, 334. Providence, 274, 275. " Providentissimus Deus," 14. Pseudepigraphs, 85, 94. Pseudo -Clementines, 162, 164, 166. Ptolemseus, 288, 590 ; to Flora, 293. Ptolemies, 57. Ptolemy, 108, 383; I. (Soter), 98, 102, 104; II. (Phila- delphus), 104, 116; III. (Euergetes), 105. Pullulation, 259. Puranas, 204. Purgations of matter, 468, 488, 489. Purgatorial spheres, 381. Purification, degrees of, 472 ; ladder of, 565. Purusha, 301. " Put not off," 502. Pythagoras, 37, 39, 45, 51, 314. Pythagorsean communities, 50, 54 ; triangle, 82. Pythagorseans, 51, 82, 84. Queen of East, 405, 411 Questions of Mary, 198, 199, 454, 466, 589. R Rabbis of south, 94. Race, 69, 437, 447, 564 ; elect, 303 ; mystery type of, 471 ; of mind, 518 ; righteous, 519. Ragadouah, 99. Raguel, 588. Reasonings, 250. Rebirth, 205, 220, 230, 354, 371, 381, 407, 504, 548. Receiver, great, 467. Receivers, 486, 498, 499, 511, 521 ; of light, 491 ; of wrath, 491, 497. " Recognised myself, I have," 540, 600. Red Sea, 81, 186. L FRAGMENTS OF A FAITH FORGOTTEN. Redemption, 265, 381, 471 ; angelic, 380 ; of Sophia, 334 ; of cross, 447. Reflections, self-born, 565. Refutatorii Sermones, 167. Regeneration, 371, 372, 376, 445. Reign of 1000 years, 92. Reincarnating entity, 301. Reincarnation, 167, 192, 231, 232, 274, 276, 404, 516. Relative of mystery, 552. " Remedy of Soul," 103. Reminiscence, 230, 236, 474. Renunciation of world, 481, 485, 489. "Repent, Delay not to," 502. Repentance, 446, 449, 471 ; place of, 565 ; songs of, 470. Repentances, 470, 471. Resch, 412, 593. Restitution of all things, 364. Restoration, 265, 268, 270, 271, 273, 380. Resurrection, 254, 404, 440, 548 ; of body, 176 ; of dead, 494, 495. Rhacotis, 99, 100. Rhapsodists, 38. Rheinhardt, 579. Rhodon, 250, 251. Right, 264, 334, 348, 357, 401, 411, 436, 447, 448, 449, 465, 466, 477, 478, 483, 488, 511, 512, 548, 563. " Right like as the left," 448. Righteous, 490, 498, 519, 551. Ritual, from mysteries, 431 ; Marcosian, 380. Rivers of Eden, 194. Robe, of glory, 460, 461, 464, 520, (hymn of), 406, 419 ; of initiation, 405 ; of power, 343, 344. Rod, 201, 222; Moses' 222; of Mercury, 185. Root, aeons, 218 ; lower, 436 ; of deathlessness, 440 ; uni versal, 171. Rudras, 327. Ruler, 264, 439, 498; great, 262, 266, 267, 272. Rulers, 230, 467, 469, 497, 498 ; evil of 526 ; flesh of the, 468 ; seventy-two evil, 522 ; three great, 532. Sabaoth, Adamas, 521, 527 ; great, 513, 529; little, 512, 516. Sacrifices, 93. Sadducees, 163. Sais, 39. Sakadagamin, 370. Salmon, 236, 246, 424, 443. Salome, 233, 598. Salt, 73, 77, 80, 440; bread and, 80 ; with, 425. Samaritan Chronicle, 162. Same, 234. Samothracian mysteries, 202. Samsara, 197, 303, 381. Sarbug, 407, 410. Satan, 436 ; sons of, 13, 32, 174. Saturninus, 177. Saviour, 58, 207, 271, 273, 505 ; Books of the, 374, 454, 507, 546, 567, 573; first, 485; of truth, 381 ; words of, 385. Saviours, 176 ; of souls, 492 ; twelve, 461 ; twin, 529. Schmidt (Carl), 159, 538, 545, 552, 567, 574, 577, 579, 588. Schwartze, 146, 281. Seals, 214, 219, 317, 423, 498, 499, 537, 538. Secularizing of Christianity, 136. Secundus, 287, 357. Seed-mixture, 263 ; conglomera tion of the, 262, 265 ; of all universes, 258 ; of iniquity, 504 ; of pleroma, 377. INDEX. li. Selene, 163, 168. Seniority, 75. Septuagint, 104. " Sepulchres, Ye are whitened," 203. Serapeum, 97, 99, 105, 106. Sermon on the, Mountain, Secret, 440. Serpent, 189, 206, 215 ; and egg, 185, 331 ; flying, 331 ; formed, 189, 190 ; legend, 167 ; rod, 185 ; symbol, 183. Serpentine force, 185, 222. Servant, dress of a, 215, 216 ; form of a, 247. Servers, 76. Seth (or Set), 58, 59, 213 ; my steries of, 58, 59 ; Para phrase of, 213. Setheus, 213, 551, 553. Sethians, 213. Seven, 74, 82, 323, 422 ; amens, 529; Elohim, 190; heads, 474 ; heavens, 396 ; num bered greatness, 372 ; pillars, 333; robed Isis, 323, (nature), 201 ; spheres, 379, 396 ; stars, 398 ; times, 491 ; virgins of light, 525 ; voices, 516, 523, 524, 526, 529 ; women disciples, 582 ; years, 201. Seventh day common meal, 73. Seventy, 116, 375, 522. Severians, 251. Shakti, 363, 432, 595. Shame, of the dry, 424 ; ves ture of, 598. Sheep, 270 ; lost, 169. Sheol, 447. Shepherd boy, Jesus a, 197. Sibylline Oracles, 126. Siddhis, 302. Sige, 327. * Silence, 173, 313, 336, 341, 377, 378, 423, 548, 564; great, 311 ; of five years, 278, 282. Silences, 524, 529. Simon, 583 ; Magus, 168, 164 ; of Cyrene, 283. Simonian literature, 167. Simonians, 160, 423. " Sinned, He has not," 275. Sinope, 241. Sins on souls, stamping of, 499. Siriadic land, 58. Sirius, 58. Sithians, 198. Sixty, fatherhoods, 544 ; trea sures, 540. Skemmut, 505. Skin, coats of, 190. Slime, abysmal, 208. Smith and Wace, 144. Solomon, 557 ; odes of, 470 ; seal of, 317 ; Wisdom of, 298. Solon, 39, 40. Son, alone-begotten, 390 ; of God, 269, 565; of man, 189, 191, 199, 202, 378, 581 ; of father, 60 ; of living, 404 ; Sons, of Adam, 599 ; God, 5, 266, 268, 303, 353, 354; light, 371, 511; Satan, 174; the man, 372 ; the pleroma, 511. Sonship, 259, 260, 264, 354, 555 ; saviour of the, 262 ; second, 261 ; third, 262, 263, 265, 272, 303. Sophia, 188, 189, 298, 304, 339, 561 ; fall of, 305 ; grief of, 346; mythus, 306, 333, 335, 469 ; ode to, 419 ; redemp tion of, 334. Soria y Mata, 314, 322. Soteriology, 355 ; of Basilides, 265. Sothis, 58. Soul, 277, 387, 496; clothed with a proper, 272 ; descent of, 334, 471 ; great, 467 ; hymn of the, 403 ; of Elias, lii. FRAGMENTS OF A FAITH FORGOTTEN. 461 ; On an Appended, 277 ; On the, 251 ; plantal nature of, 277 ; mineral nature of, 277. Souls, breathed out, 219 ; classes of, 139 ; coming and going of, 26; frenzied, 495; in incarnation, 488 ; return of, 23 ; saviours of, 492. Space, blessed, 261 ; crucified in, 330; first, 492; limit, 267 ; middle, 173, 334, 348 ; of first mystery, inner, 478, 479 ; of ineffable, 477, 479 ; of twelve aeons, 465 ; sun, 263. Spaces, of light, three supernal, 478 ; three, 529 ; three-faced and two-faced, 551 ; twin, 463, 477 ; sublunary, 264, 268. Spermatozoon, 331, 536. Sphere, fate, 209; first, 464; second, 465. Spheres, conversion of, 465, 466, 467 ; purgatorial, 381 ; seven, 379, 396. Spider, 259. Spiral, 331. Spirit, 434, 475 ; baptism, 515, 522; counterfeit, 276, 496, 498, 499, 500, 504, 505; excellent, 305 ; fruits of, 338; gifts of the, 441; holy, 260, 261, 262, 278, 327, 353, 377, 378, 397, 422, 526 ; like a dove, 354 ; limitary, 266, 267, 269, 272, 343; living, 420; "shall come upon thee," 269 ; virginal, 203, 531, 583, 584. Spirits, 276 ; mind-born, 563 ; mundane, 236. Splendour, lord of, 562. Srotapanna, 370. Standing one, 163. Statute, 440, 564, 565; first, 463, 465. Sublunary regions, 263 ; spaces, 264, 268. Sun, 473 ; disk of, 510 ; in its true form, 476 ; light of, 498, 510 ; space, 263 ; wor ship of the, 55. Superfluity of naughtiness, 524. Supersubstantial, 566. Supplementary development, 259. Suppliant, 65. Supplication, 346. Supporters, 525 ; five, 529 ; great, 479. Synesis, 588. Syrian gnosis, 177. Syzygy, 305, 423, 468, 472; law of, 321. Sweat of bodies, 467. Tabor, 597. " Take courage," 460. Tantra, 367. Tau, 438. Tears of their eyes, 467. Tehuti (Thoth), 57. Teii, 323 ; asons, 337 ; tribes, 89. Tertullian, 149, 293, 590; pseudo, 149. Tetrad, 323, 375, 377. Tetrads, 357, 378. Tetragrammaton, 132, 534. Tetrahedron, 222, 317. Tetraktys, 350, 373, 390. Thalatth (Tiamat), 209. Thales, 37. That-which-is, 553. Thebaid, 101. Thebes, 103. Thelesis, 588. Theocritus, 109. Theodas, 294. Theodoret, 150. Theodotus, 288, 292, 294, 357 ; INDEX. liii. Extracts from, 287, 292, 332, 356. Theophrastus, 104, 223. Theos, 329. Therapeut, name, 66 ; order, 62. Therapeutse, 62, 66, 101. Therapeutrides, 66. Therapeuts, 60, 63, 64; books of the, 71 ; lay-pupils of the, 84 ; Philo's connection with, 84 ; prayers, of 70 ; rule, 72. Theudas, 294. Thiasi, 50. Thieves and robbers, 353. Third, of their light, 465 ; ven tricle, 211. Thirteenth seon, 325, 466, 468, 476, 511, 515, 520, 522, 528, 531, 532, 539. Thirty hours, 460 ; two, 419 ; aeons, 421. Thirtyfold, 328. Thomas, 602 ; Acts of, 419, 422, 424 ; palace of, 424 ; Gospel according to, 198, 201 ; Judas, 419, 424. Thoth, 57. Thousand, one in a, 506 ; years of light, 486. Thrace, 42. Thracian mysteries, 202. Three times accomplished, 474. Thrice -spiritual, 524, 529. Thrones, 484. Thyrsus, 185 ; bearers, 10. Timceus, 39, 299. Titus, 92. Tobe (see Tybi), 278. Tone, 547. Tongue, of flesh, 438, 552, 578 ; of the ineffable, 482 ; wis dom's, 421. Torments, 504. " Torn myself asunder," 488, 505. Transcendentalists, 186, 209. Transfiguration, 459 ; story, 370. Transmigration, 169, 276, 488, 499, 498, 503. Treasure, 267 ; gates of, 474 ; house, 172 ; light of the, 512 ; of light, 477, 478, 509, 511, 514, 520, 522, 525; veil of, 468, 469 ; purgations of, 488 ; second light, 530. Treasurers, 412. Treasures, 172 ; of light, 527 ; of incorruptible, 192 ; sixty, 540 ; type of, 535. Treasury, 406. Tree, 221 ; fig, 218 ; fire, 172 ; hanging on, 342 ; life-giving, 446 ; of knowledge, 487, 505 ; of life, 487, 505. Trees, 172, 194, 196 ; five, 523, 529, 544. Triangle, 207 ; perfect, 74, 82. Trismegistic literature, 57, 58, 223, 441. Trismegistus, Hermes, 58, 440. Trojan war, 43, 44, 168. True God, 530, 533, 534, 535, 537, 542, 559, 587 ; gods, 543. True Word, 150, 183. Truth, 419, 549 ; body of, 366 ; diagram of, 367 ; father of, 377 ; gate of, 204 ; god of, 304, 367, 485, 486, 508; name of, 380 ; plain of, 230 ; saviour of, 381. Twelve, 323, 420, 422, 461, 500; aeons, 337, 465, 511, 531 ; depths, 548 ; incarna tion of the, 460 ; mysteries, 485 ; saviours, 461 ; the, 538, 542 ; tribes, 202 ; years, 523. Twin, of Jesus, 424 ; saviours, 529 ; spaces, 463, 477. Twins, 423. Tybi, 278, 459. liv. FRAGMENTS OF A FAITH FORGOTTEN. Typhon, 59. Tyrants, 474, 465, 468. Tubingen school, 166. Turmoil, 276. u Unapproachable, 543, 544 ; god, 521, 528 ; god, hymn to the, 543 ; one and only, 531. Uncontainables, 521, 529, 530, 545, 555, 566. Under-meaning, 71, 79. Unguent, 261, 262. Unknowable, invisible, 565. Unknown, great, 309. Universality beyond being, 257. Unstainables, 529, 564. Untitled Apocalypse, 547. Unutterable depth, 188. Upanishads, 204, 301, 302, 307, 320, 439. Valentinianism, 285, 286 ; schools of, 287. Valentinus, 284, 289, 290, 294, 570, 578 ; gospel of, 298 ; myth of, 306; "they of," 285, 571 ; Wisdom of, 298 ; writings of, 297. Vasus, 327. Veil, 322 ; first, 509. Veils, 538 ; of thirteenth aeon, 468 ; of treasure, 468, 469. Ventricle, third, 211. Vesture, 547, 566 ; ineffable, 557 ; of light, 460, 483, 499 ; of shame, 598 ; of power, 558. Vestures, 562; of glory, 472; of light, 463 ; of ineffable, 501. Vine, true, 446. Vineyard, 475. Virgin, 191, 377, 558; John the, 484 ; made body, 221 ; mother, 58 ; of life, 526 ; of light, 476, 491, 497, 517, (the judge), 498, 499 ; matter, 564; one, 218; with child, 203 ; womb, 215, 225. Virginal spirit, 203, 531, 583, 584. Virginity, 75, 520. Virgins, 251 ; of light, seven, 525. Vision, 328 ; of Ezekiel, 94 ; of Jacob, 202 ; of Paul, 227 ; of baptism mysteries, 514. Voice, 435, 448 ; and name, 171. Voices, seven, 516, 523, 524, 526, 529 ; three, 536, 541. Volkmar, 234. Vortex, 329, 331. w " Wake thou that sleepest," 201. " Wanderer, I am a," 220. Water, 210 ; above, living, 200 ; baptism of, 515, 522 ; " Ex cept a man be born of," 221 ; image of, 424 ; life-giving, 197, 216, 515; of life, 201, 565, (baptism of), 524 ; of pure light, 584 ; whirl, 323. Waters of Jordan, 185, 204. Way, 433, 448 ; of error, 448 ; of the first man, 448 ; of midst, 498, 510, 511, 513, 514, 546; to god, 3, 32, 223. Wedding, feast, great, 397 ; gar ment, 405. " When two shall be one," 595. " Where is he ? " 475. " Where, then, O Egypt," 466. " Which things I hate," 239. Whirlpool, vast, 331. Whirlwind, mighty, 185. " Why callest thou me Good," 201. Wiedemann, 301. INDEX. Iv. Wine, jars of, 524. " Wing or thought," 260. Winged globe, 473. Wings, 260. Wisdom, 27, 37, 169, 226, 331, 333 ; above, 375, 396 ; below, 376, 396 ; Chaldsean, 89, 94 ; cup of, 516 ; declared in a mystery, 268 ; god of, 57 ; goddess of, 41 ; harmony of, 436 ; hymn to, 419 ; lovers, 60; of deity, 9; of Egypt, 38, 57 ; of Jesus Christ, 152, 580, 582, 589 ; of Solomon, 298 ; of Valentinus, 298 ; Within, looking, 473, 474, 486. Womb, impure, 215 ; virgin, 215, 225 ; world, 225. Women disciples, 75, 251, 582. Word (see Logos), 363, 368, 434, 435, 438, 448, 587 ; and life, 323, 336, 374 ; Christ is the, 448 ; made flesh, 390 ; one and only, 482. Words, 354, 442, 507, 508; of the Lord, 138 ; of Saviour, 385 ; of truth, 485 ; or angels, 352 ; or minds, 351 ; un speakable, 269. Workman (see Demiurge), 349, 350, 351, 353. Worm, 180, 189. Wrath, 436 ; of their iniquity, 512 ; receivers of, 491, 497 ; workmen of, 497. Wreath, 442, 555, 557. Wreaths, 556. X Xerxes, 38. Yahoo, 534. Yahweh, 92, 138, 179, 534; friends of God, enemies of, 225. Yantras, 367. Yhvh, 534. Yoga, 302. Yogins, 429. Yod, 222. Zahn, 417. Zama, zama, 462. Zealot, 94. Zealotism, 91, 92, 97. Zeus, 511, 512 ; all-father, 41. Zodiac, signs of, 209, 325, 379, 448. Zoroaster, 7. Zoroasters, last of the, 37. Zoroastrian logia, 172 ; tradi tion, 87. Zoroastrianisrn, 91, 177, 278. Zorokothora (Melchizedec), 512, 525, 526. INTRODUCTION. The whole creation groaneth and travaileth together waiting for the manifestation of the Sons of God. PAUL (according to Gnostic tradition.) PROLEGOMENA. MYSTERIOUS Time is once more big with child and labouring to bring forth her twentieth babe, as the The Creed of Western world counts her progeny ; for, according to the books, just nineteen children of her centen arian brood have lived and died since He appeared to whom all Christians look as Teacher of the Way to God. The common conscience of the General Church flows not only from the fact that all believe He is the Teacher of the Way, but from the faith, He is that Way itself. This is the common bond of Christians the world over, and this has been the symbol of their union through out the centuries. Some nineteen hundred years ago the Illuminator appeared and light streamed forth into the world — such is the common creed of the adherents of the great religion of the Western world. As the honorific inscriptions said of the birth day of the Roman Emperor Augustus, so said after them all Christians of the natal day of Jesus : 3 4 FRAGMENTS OF A FAITH FORGOTTEN. " This day has given the earth an entirely new aspect. The world would have gone to destruction had there not streamed forth from him who is now born a common blessing. " Rightly does he judge who recognises in this birth-day the beginning of life and of all the powers of life ; now is that time ended when men pitied themselves for being born. " From no other day does the individual or the community receive such benefit as from this natal day, full of blessing to all. " The Providence which rules over all has filled this man with such gifts for the salvation of the o world as designate him as Saviour for us and for the coming generations ; of wars he will make an end, and establish all things worthily. " By his appearing are the hopes of our fore fathers fulfilled; not only has he surpassed the good deeds of earlier time, but it is impossible that one greater than he can ever appear. " The birth-day of God has brought to the world glad tidings that are bound up in him. " From his birth-day a new era begins." So runs the most perfect of a number of inscriptions lately found in Asia Minor and set up to commemorate the introduction of the Julian Calendar by the Emperor Augustus. It bears a date corresponding to our B.C. 9 (See Harnack's article in Die christliche Welt, Dec. 1899). The hope of the adherents of the Emperor- cult was speedily shattered ; the expectation of PROLEGOMENA. 5 Christendom remains in great part unfulfilled, for the nineteen centuries which have passed away have The New severally grown old in years of bitter strife, of ivday. internecine and most bloody wars, of persecution and intolerance in things religious which no other period in the world's known history can parallel. Will the twentieth century witness the fulfilment of this so great expectation; can it be said of the present time that "the whole nature travaileth together waiting for the manifestation of the Sons of God"? Can any who keenly survey the signs of the times, doubt but that now, at -the dawn of the twentieth century, among Christian nations, the general nature of thought and feeling in things religious is being quickened and expanded, and as it were is labouring in the pains of some new birth? And if this be so, why should not the twentieth century witness some general realization of the long deferred hope by the souls that are to be born into it ? Never in the Western world has the general mind been more ripe for the birth of understanding in things religious than it is to-day; never have conditions been more favourable for the wide holding of a wise view of the real nature of the Christ and the task He is working to achieve in the evolution of His world-faith. Our present task will be to attempt, however imperfectly, to point to certain considerations which Our Presen may tend to restore the grand figure of the Great Teacher to its natural environment in history and tradition, and disclose the intimate points of 6 FRAGMENTS OF A FAITH FORGOTTEN. contact which the true ideal of the Christian religion has with the one world-faith of the most advanced souls of our common humanity — in brief, to restore the teaching of the Christ to its true spirit of universality. Not for one instant would we try to lessen the reverence and the love of any single soul for that Great Soul who watches over Christendom ; our task will rather be to point to a soil in which that love can flourish ever more abundantly, and ever more confidently open its heart to the rational rays of the Spiritual Sun. That soil is rich enough for the full growth of the man-plant ; it is part of the original soil, and gives nourish ment to every branch of man's nature, emotional and moral, rational and spiritual. With many others we hold there is but One The One Religion for humanity ; the many faiths and creeds are all streams or streamlets of this great river. This may perhaps seem a hard saying to some, but let us briefly consider its meaning. The Sun of Truth is one. His rays stream forth into the minds and hearts of men; surely if we believe anything at all, we hold this faith in the Fatherhood of God ! Must we not then believe that our common Father is no respecter of persons and that at all times, in all lands, He has loved and loves and will love His children ? We should be dull scholars indeed if nineteen hundred years of the teaching of the Christ had not taught us this. And yet how few really believe it ? The whole history of the Churches of Christendom is a record of disbelief in this PROLEGOMENA. 7 fundamental dogma of universal religion, and no greater foe has dogged the footsteps of Christainity than the evil genius of Jewish particularism, which has ever instigated it to every outbreak of intolerance and persecution. This same spirit also infused itself into Mohammedanism, and we can trace the results in the bloody pages of its history. It may possibly be that this crude particularism and exclusiveness in religion is a necessary factor The Sons! in the development of certain classes of souls, and Doctrine. that it is used for ultimate good purpose by the Wisdom that guides the world; but is not a greater portion of our Father's blessing possible to us now ? Can we not see that it matters not whether a man have learned of the Path from the teaching of Krishna or of the Buddha, of Mohammed or Zoroaster, or of the Christ, — provided he but set his foot upon that Path, it is all one to our common Father? He it was who sent Them all forth and illumined Them, that all might through Them have the spiritual food suited to their needs. Words fail even to hint at the sublimity of this conception, at the glorious glimpse into the stupendous reality of God's providence which this illuminating doctrine opens up. And to realise this — not to believe it in some half-hearted way and practically deny it by our other beliefs — how great the growth of the heart ! It is in the sunshine of this most blessed doctrine of all the world-saviours that we would ask our readers to approach the consideration of the many forms of faith of earliest Christendom with which we shall have to deal in these pages. In this sunshine 8 FRAGMENTS OF A FAITH FORGOTTEN. "heresy" and "false religion" frequently wear so changed an aspect that they seem quite beautiful alongside of the " orthodoxy " and " true religion " of their unsympathetic opponents. But let us be on our guard against all exaggera tion and strive to get things in their true propor tions, for it is only thus that we can realise the eternal providence of God, who by His Messengers in His own good time ever adjusts the balance. It has been said by Professor Max Miiller that we should not speak of the comparative science of religion, but should rather employ the phrase, com parative science of theology. This is quite true of the work that has so far been done, and done well, by official scholarship; the main effort has been to discover differences, and exaggerate the analysis of details. So far there has been, outside of a small circle of writers, little attempt at synthesis. We are not, however, prepared to abandon the term comparative science of religion; we believe there is such a science — the noblest perchance to which any man can set his hand. But it is one of the most difficult. It requires not only an intimate experience of human nature as well as a wide knowledge of history, but also a deep sympathy with the hopes and fears of the religious conscience, and above all things an unshakable faith in the unwinking providence of God in all human affairs. Supposing it possible that a man could love and revere all the great Teachers known to history as deeply and earnestly as each exclusive religionist reveres and loves his own particular Master ; PROLEGOMENA. 9 supposing that he could really believe in the truth of each of the great religions in as full The True Scholar measure, though without exclusiveness, as the of Religion, orthodox of each great faith believes in the truth of his own revelation; supposing finally he could sense the Wisdom of Deity in active operation in all these manifestations, — what a glorious Religion would then be his ! How vast and strong his Faith when supported by the evidences of all the world-bibles and the exhortations of all the world- teachers ! Persuaded of the fact of re-birth, he would feel himself a true citizen of the world and heir presumptive to all the treasures of the sacred books. Little would he care for the gibes of " eclectic " or " syncretist " flung at him by the analysers of externals and seekers after difference, for he would be bathing in the life-stream of Religion, and would gladly leave them to survey its bed and channels, and scrutinize the mud of its bottom and the soil of its banks; least of all would he notice the cry of " heretic " hurled after him by some paddlers in a pool on the shore. Not, however, that he would think little of analysis or less of orthodoxy, but his analysis would be from within as well as from without, and he would find his orthodoxy in the life of the stream and not in the shape of the banks. The One Religion flows in the hearts of men and the Light-stream pours its rays into the |5eth£a of soil of human nature. The analysis of a religion ComPanson is therefore an analysis of human-kind. Every great religion has expressions as manifold as 10 FRAGMENTS OF A FAITH FORGOTTEN. the minds and hearts of its adherents. The manifestation of its truth in the life and words of a great sage must differ widely from the feeble reflection of its light which is all the dull intellect and unclean life of the ignorant and immoral can express. It is true that its light and life are free for all ; but as there are grades of souls, all at different stages of evolution, how can it be that all can equally reflect that light ? How un wise is it then to compare the most enlightened views of one set of religionists with the most c5 ignorant beliefs and most superstitious practices of another set ! And yet this is a very favourite pas time with those who seek to gratify themselves with the persuasion that their own faith is superior to that of every other creature. This method will never lead us to a comprehension of true Religion or an understanding of our brother man. Analyse any of the great religions, and you find the same factors at work, the same problems of human imperfection to be studied, the many who are " called " and the few who are " chosen," — there are in each religion, as there ever have been, " many Thyrsus-bearers but few Bacchi." To compare the Bacchi of one religion with the Thyrus-bearers of another is mere foolishness. All Hindus, for instance, are not unintelligent worshipers of idols and all Christians fervent imitators of the Christ. If we compare the two at all, let us put the image-adoration of the Roman Church or eikon-worship of the Greek Church alongside of the worship of four-faced PROLEGOMENA. 11 Brahma and the rest of the figures of the pantheon; but if we would find the proper parallel to the holy life and best theology of Christendom, then we must go to the best theology and holiest livers among the Brahmans. So then if we analyse a religion, we find that the lowest of the people know little of it and cling desperately to many misconceptions and superstitions, and that from this travesty of what it really is, rises grade after grade of higher intelligence and less erroneous expression of it, until we arrive at that class of souls who consciously seek to welcome the light in all its fulness and make this the one object of their lives. It is within this class of minds that we must seek for the true nature of a religion. Here then we expect to find the real points of contact between the religion and its sister-faiths, and here we sense the presence of the glorious Spiritual Sun, the parent of all the Rays of Light poured into the world. Now of all the great religions none can be of greater interest to any student of the comparative The science of religion in the West than the Christian Christian! Faith. It presses on him at every turn; it is a problem he cannot escape. He is amazed at the general ignorance of everything connected with its history and origins. How few are there who have ever really studied the subject, outside of the comparatively small body of scholars whose profession is to deal with such researches — and even among them how few have thrown any real light on the subject, in spite of their admirable industry. 12 FRAGMENTS OF A FAITH FORGOTTEN. Indeed it is difficult for any one possessed of the ideas we have endeavoured to express above, filled with enthusiasm for the unity of religion and with a living faith in the truly universal nature of the Christ's teaching, to gain much real help from the studies of either rationalists or apologists. For long he is confronted with libraries of books filled with mutually contradictory opinions, and only valuable as a means of sifting out material for future use. He finds as he prosecutes his studies, that every one of his preconceptions as to early times has to be con siderably modified, and most of them indeed to be entirely rejected. He gradually works his way to a point whence he can obtain an unimpeded view of the remains of the first two centuries, and gazes round on a world that he has never heard of at school, and of which no word is breathed from the pulpit. Is this the world of the Primitive Church of which he has read in the accepted manuals and been told of by pastors and masters ? Is this the picture of the single and simple community of the followers of Jesus; this the one doctrine which he had been led to believe has been handed down in unbroken succession and in one form since the beginnings ? He gazes round on a religious world of immense activity, a vast upheaval of thought and a strenuousness of religious endeavour to which the history of the Western world gives no parellel. Thousands of schools and communities on every hand, striving and contending, a vast freedom of PROLEGOMENA. 13 thought, a mighty effort to live the religious life. Here he finds innumerable points of contact with other religions; he moves in an atmosphere of freedom of which he has previously had no experience in Christian tradition. Who are all these people — not fishermen and slaves and the poor and destitute, though those are striving too — but these men of learning and ascetic life, saints and sages as much as many others to whom the name has been given with far less reason ? They are all heretics, say later Church writers, very pestilent folk and enemies of the True Faith which we have now established by our decrees and councils. But the student prefers to look to the first two centuries themselves instead of listening to the opinions and decisions of those who come after, who, as farther away from the origins, can hardly be expected to know more of them than those they anathematised after their death. Now it is remarkable that, though such abundantly minute and laborious research has been expended on the problem of the origins of Christianity by the analysis of canonical documents, so little critical attention has been bestowed on the writings of these " heretics," although by their means great light may be thrown on many of the obscure problems con nected with the history of the beginnings ; it is only of comparatively late years that the utility of their evidence has been recognised and that attempts have been made to bring them into court. The "general voice" of the Catholic Church since its ascendancy has stigmatised these " heretics " as the " first-born 14 FRAGMENTS OF A FAITH FORGOTTEN. sons of Satan," and the faithful have believed un- questioningly that that voice was " Sancto Spiritu suggerente" But for Protestantism at least such crude opinions can no longer satisfy the liberal mind in things religious at the beginning of the twentieth century. For upwards of one hundred years liberal Christendom has witnessed the most strenuous and courageous efforts to rescue the Bible from the hands of an ignorant obscurantism which had in many ways degraded it to the level of a literary fetish and deprived it of the light of reason. This policy of obscurantism is really one cf despair, of want of confidence in the living and persisting presence of inspiration in the Church, a tacit confession that inspiration had ceased in the infancy of the Faith. As is well known, the dogma of the verbal and literal inspiration by the Holy Ghost, in the fullest sense of the terms, of every canonical document was but lately universally held, and is still held by the majority of Christians to-day. The famous encyclical of Leo XIII. (" Providentissimus Deus " — 1893) formulates the orthodoxy of Roman Catholic Christendom in the following counsel of despair : "It is absolutely wrong and forbidden, either to narrow inspiration to certain parts only of Holy Scripture, or to admit that the sacred writer has erred. For the system of those who, in order to rid themselves of these difficulties, do not hesitate to concede that Divine inspiration regards the things of faith and morals, and nothing beyond, because (as they wrongly think) in PROLEGOMENA. 15 the question of the truth or falsehood of a passage, we should consider not so much what God has said as the reason and purpose which He had in mind in saying it — this system cannot be tolerated, for all the books which the Church receives as sacred and canonical are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme truth, can utter that which is not true. This is the ancient and unchanging faith of the Church, solemnly defined in the Councils of Florence and Trent, and finally confirmed and more expressly formulated by the Council of the Vatican. . . . Hence because the Holy Ghost employed men as His instruments, we cannot therefore say that it was these inspired instruments who, perchance, have fallen into error, and not the primary author. For, by supernatural power, He so moved and impelled them to write — He was so present to them — that the things which He ordered, and those only, they, first rightly understood, then willed faithfully to write down, and finally expressed in apt words and with infallible truth. Otherwise it could not be said that He was the author of the entire Scripture. Such has always been the persuasion of the Fathers. . ,>ti . It follows that those who maintain that an error is possible in any genuine passage of the sacred writings, either pervert the Catholic notion 16 FRAGMENTS OF A FAITH FORGOTTEN. of inspiration, or make God the author of such error." This encyclical is not a curious literary relic of medievalism ; it is the most solemn and authoritative voice of the Head of by far the largest and most powerful Church of Christendom, binding on all the faithful, and circulated broadcast at the end of the nineteenth century, in which we boasted ourselves to be so much better than our fathers. It is, of course, perfectly patent that such a Its pronouncement is unavoidable by the Head of a Result. Church which has given in its adhesion to the dogma of infallibility, and whose life depends on the maintenance of its unquestioned authority. The consequence, however, is that in order to reconcile this dogma with reason, its scholars have to resort to a casuistical method which is exceedingly distasteful to those who are nurtured in the free air of scientific research, and which unfortunately renders the writings of Roman Catholic critics open to the charge of insin cerity. We need not, however, necessarily, doubt their sincerity, for in the domain of religion the commonest phenomenon is faith doing violence to reason; as students of life, therefore, we watch with keenest interest this tragedy of the human reason struggling in the bonds of a self-imposed authority, and as believers in Providence have confidence that the force thus generated will even tually be used for good, though at present it seems to many of us an unmixed evil. This is one side of the picture, and indeed a PROLEGOMENA. 17 most interesting one for the student of human nature. Indubitably many millions still believe The Force most firmly as they are bidden to believe by the Holy Father, and with a slight difference of contents and edition many millions of Protestants, who spurn the Pope's authority far from them, believe as blindly in this view of inspiration and are even more fervent bibliolaters than their Roman Catholic brethren. This conservative and reactionary force is apparently still necessary; it is the pressure which insists on ever greater and greater thoroughness from those who are clearing a way for the acceptance of a living doctrine of inspiration, to replace what for an ever-growing number appears to be the fossil of a lifeless dogma. This conservatism, we believe, will not prove an evil for Christendom in the long run, for it is largely dictated by a faith — though a blind one — in the reality of inspiration, in the sublimity of the " things not seen," which refuses to have its positive place in the human heart filled by what seems to it at present a negation of its most cherished convictions. But could such believers open the eyes of their under standing, they would see that the busy souls who are clearing away the obscurations of centuries of misunderstanding, are filled with as lively a faith as their own — and by their devotion to truth are doing God's work in preparing the way for a fuller realization of His eternal Wisdom and a deeper understanding of human nature. True, in order to achieve this task these energetic souls are filled with an enthusiasm for criticism which is perhaps exaggerated, but which nevertheless is the necessary 18 FRAGMENTS OF A FAITH FORGOTTEN. yoke-fellow of blind conservatism. It is the child of these twain that will bring light. For if we turn to the other side of the picture, o?Pro°ress we ^nc^ ^e keen an(^ trained mind of the scientific intellect scrutinizing every word and letter of Scripture to test the assertions of blind faith. Textual or the Lower Criticism has for ever shattered the pretension of the Council of Trent, to settle the question of a " Textus Receptus." The Received Text is proved to have suffered in its tradition so many misfortunes at the hands of ignorant scribes and dogmatic editors that the human reason stands amazed at the spectacle. Can it be possible, it asks, that any soul possessed of God's good gift of reason can believe the literal inspiration of such a collection of protean changes of words ? It is perhaps a mistake to have given the name Teh?,^t?re of Criticism to such research, because the ordinary of Criticism. person looks on the term as implying something hostile and inimical ; the original meaning of the word, however, did not convey such an idea, but simply the sense of examining and judging well. But the wise man will not be dismayed by a term ; he will look at the thing itself, and so far from finding anything impious in so admirable an art as that of textual criticism, will regard it as a most potent means for removing human error. But Criticism does not end with the investigation of the text; it proceeds to a higher branch and busies itself with research into the date and history of the sacred books, the analysis and comparison of their several contents, and their relations with other PROLEGOMENA. 19 writings ; in brief, it surveys the whole field of Biblical literature as to contents in all its parts. The results of this investigation are so stupendous, that we seem to enter a new religious land. But before we enter the sun -lit waters of the harbour of this new country, we must have battled through many storms which no bark of blind faith will ever survive; the only vessel that can live through them is the ship of a rational faith. In brief, the method of criticism is rational, it is that of private judgment; though indeed I doubt if there be any class of men who have sought more earnestly for help and guidance in their task than the great Critics of Christendom. It is this fact, the high moral worth of our Critics and their deep religious sense, which makes their work so valuable. It is the best in Christendom criticising itself — not a band of enemies without, trying to compass its discomfiture. A religion whose adherents can do this, is alive, and so long as this spirit exists cannot die. This spirit is as much the inspiration of the Holy Ghost as is the conviction of blind faith in the "credo quid absurdum" of the Roman tradition of verbal inspiration. But we must not suppose that Criticism is an end in itself; it is but a means towards a new The definition of the eternal problems of religion — a most potent means indeed, because these problems can now be defined with an intelligence and a knowledge of human nature which infinitely adds to their interest, and demands more pressingly than ever their solution; but Criticism cannot solve 20 FRAGMENTS OF A FAITH FORGOTTEN. them, their solution depends on a still higher faculty, a faculty that will pass beyond the science of things seen to the gnosis of things unseen. This is the child that will come to birth from the congress of the two great forces of progress and reaction of which we have been speaking. For, granting that the Bible is a library of books for the most part composed of scraps of other documents, of very various dates edited and re-edited ; that the older deposits of the Jewish portion draw largely from the mythology of other nations and falsify history to an incredible extent; are in their oldest deposits profuse in unmoral doctrine and patent absurdities, and paint the picture of a God that revolts all thinking minds; that the more recent deposits of the Hebrew Scriptures, though breathing a far loftier spirit, are still open to many objections ; and that the books of the Christian portion are equally called in question on numerous points ; — still there is so much of beauty and lofty conception in the teachings of the Bible, and it has for so many centuries been regarded as the vehicle of God's revelation to man, that the problem of inspiration, instead of being lessened by these facts, becomes all the more pressing for solution. What is the nature of this higher faculty which transcends the reason ; and why are the records of its activity marred with imperfection and absurdities which the reason can so clearly detect ? This the scientist as scientist, the scholar as scholar, can never fully explain. Equally so the mystic as mystic cannot throw full light on the problem PROLEGOMENA. 21 What is required is the nature born of the union of the two — a nature so hard to find that it may almost be said to ba non-existent. The mystic will not submit himself to the discipline and training of science : the scholar refuses to attach any validity to the methods of the mystic. And yet without the union of the two the child of understanding cannot be born. For some three hundred ye&rs the Western world has been evolving a wonderful instrument Nineteen Centuries of natural research, a subtle grade of mind trained Ago and in what we call the scientific method; it has been developing in this instrument numerous new senses, and chief among them the sense of history. Its conquests are so brilliant that men are disposed to believe that never have such things been before: we are scornful of the past, impatient of its methods, unsympathetic to its ideas, and little inclined to profit by the lessons it can teach. As has ever been the case with nations in their prime, we think that " we are the people, and wisdom will die with us." All this is perfectly natural and even necessary for the proper develop ment of this keen intellectual instrument, this grade of mind of which we are all so proud. But the student of human nature and the scholar of the science of life keeps looking to the past in order that he may the better forecast the future; his sense of history extends beyond the domain of the " Higher Criticism " and strives to become clairvoyant. We have had three hundred years or so of 22 FRAGMENTS OF A FAITH FORGOTTEN. cataloguing and criticism, analysis and scepticism, of most brilliant physical research in all depart ments; the pious have feared for the overthrow of religion, and positivists have longed for the downfall of superstition. What has it all meant; for what good purpose is this sifting; how does the strife exemplify the wise providence of God? Perhaps it may not be so difficult as it appears at first sight, to point to the direction in which the answers to these questions may be to some extent anticipated. That similar phenomena recur in the natural world is the unvarying experience of mankind; that time is the ever-moving image of eternity, and that the wheel of genesis is ever turning, is testified to by the wiser minds of humanity. Whither, then, should we look in the history of human affairs for phenomena similar to the happenings of these last three hundred years ? Whither else more certainly than to the history of the times which witnessed the birth of the religion of the Christ ? The many striking parallels between the social and religious aspects of the civilization of that critical epoch and of our own times have been already sketched by a few writers, but no general notice has been taken of their endeavours, least of all has any practical lesson been learned from the review of this experience of the past. For the experience of humanity is our own experience, if we have but wit enough to understand. The soul of man returns again and again to learn the lessons of life in this great world-school, PROLEGOMENA. 23 according to one of the great doctrines of general religion. If this be so, it follows that when similar The Return conditions recur a similar class of souls returns to continue its lessons of experience. It may well be even that many of the identical souls who were embodied in the early centuries of Christianity are continuing their experience among ourselves to-day. For why otherwise do the same ideas recur, why do the same problems arise, the same ways of looking at things ? They cannot fall into our midst from the " Ewigkeit " ; must it not be that they have been brought back by minds to whom they have already been familiar ? It would of course be exceedingly unwise to stretch even a single one of our parallels into an The Conditions identity ; we must bear in mind that though many of of the Comparison. the conditions are strikingly resemblant, some factors in great prominence in the civilization of the Grseco- Romaii world are only very faintly outlined in our present civilization, while some strongly marked features of our own times are but imperfectly traceable in that age. We must further remember that the records of that time are frequently very imperfect, while the history of our own is inscribed in painful detail ; and that though we can review the main outlines of the whole of that phase of civilization, we can only survey a portion of our own, for its cycle is not ended and the records of the future are not yet open to our understanding. Finally, we must remember that the general quality of the life and mind-texture of our own age 24 FRAGMENTS OF A FAITH FORGOTTEN. is generally far more subtle than it was nineteen hundred years ago — for humanity evolves. All these considerations must be kept in mind if we would anticipate the future from a survey of the history of the past. But indeed it requires no great effort of the imagination for even the most superficial student of history to see a marked similarity between the general unrest and searching after a new ideal that marked the period of brilliant intellectual development which preceded the birth of Christianity, and the uncertainty and eager curiosity of the public mind in the closing years of the nineteenth century. The tendency is the same in kind though not in The degree ; the achievements of the scientists and Present. scholars of Alexandria (to take the most conspicuous example) during the three hundred years which preceded the Christian era, have been vastly trans cended by the conquests of their successors in our own time. To-day life is more intense, thought more active, experience more extended, the need of the solution of the problem more pressing. The modern mind took birth in Greece some two thousand five hundred years ago, and developed itself by intimate contact with the ancient East, a contact made physically possible by the " world-conquest " of Alexander, and subsequently by the organising genius of Rome. But to-day it is not the conquests of an Alexander or the power of Rome which have built the ways of communication between the nations; it is the conquests of physical science which have in truth PEOLEGOMENA. 25 united the ends of the earth, and built up an arterial and nervous system for our common Occident and Orient mother which she has never previously possessed. It is no longer the speculative mind of Greece and the practical genius of Rome that meet together, it is not even the mind of the then confined Occident meeting with the enthusiasm and mysticism of the then Orient; it is the meeting of the great waters, the developed thought and industrious observation of the whole Western world of to-day meeting with the old slow stream of the ancient and modern East. The great impetus which the study of oriental languages and tongues long since dead has received Jhe Reconcihai during the last hundred years, has led to the of Science . J and Theok initiation of a comparative science of ancient literature — of the world-bibles — and of religion which is slowly but surely modifying all our pre conceptions. To-day it is not a Porphyry who disproves the authenticity of the Book of Daniel or a Marcion who makes havoc of what afterwards became the New Testament canon, but it is the " Higher Criticism " which has struck the death blow to unreasoning bibliolatry. The conflict between religion (or, if you will, theology) and science has produced a generation that longs and searches for a reconciliation. That reconciliation will come; Heaven and Earth will once more kiss each other. It came in the past for those souls who were searching for it, and it will come for those who seek it to-day. If the human heart seek the Light the , Light will pour into it. It was so nineteen hundred [ 26 FRAGMENTS OF A FAITH FORGOTTEN. years ago ; men sought for the Light and the Light came in answer to their prayers. And if this view may at first appear strange to those who have been taught to regard the state of affairs before the coming of the Christ as one of unmixed depravity, the ' reading of these pages may perhaps lead them to a more reasonable view of the conditions which called for the coming of so great a Soul for the helping of mankind. The Light was received by men in proportion to rhe Coming their capacity to understand it, and the Life was if Souls. poured into them as their natures were capable of expansion. And if the subsequent history of the times, when the dark cloud of ignorance and in tolerance settled down on Christendom for so many centuries, makes it appear as if that Life had been poured out in vain, and that Light radiated to no purpose, we should remember that they were lavished on souls and not on bodies; that the path of individual souls is not to be traced in the evolution of racial bodies. The souls in carnated into the civilisation of Greece and Eome who were capable of receiving the Light, were far different from the souls who were incarnated into the half barbarous hordes which destroyed that civilization, and out of which the new races were to be developed. The old races which supplied the conditions for the experience of the more advanced souls, were to disappear gradually, and new races were to be developed, which in their childhood could not supply the necessary conditions for the incarna tion of such subtle intellects, but which in their PROLEGOMENA. 27 manhood would attract to them still higher souls perchance. This of course did not take place with suddenness, it was all very gradual, there was much overlapping o£ races, as the old units and atoms were slowly replaced by new ones. But how is it to be expected that Vandal and Goth could understand the great problems which The Birth and Death delighted the minds of the philosophers and mystics ofKaces. of Greece and Rome ? And further, must it not all have been foreseen and provided for by the Wisdom that watches over human affairs ? Races and nations are born, and die, as men are born and die ; they may be long-lived or short-lived, they may be good, bad, or indifferent. But whatever their characters and characteristics as compared with other races, their early period is that of childhood, their middle period that of manhood, and their later period that of old age. It follows then that as a general rule the class of souls which seeks experience in them in their childhood, is not the same as the grade of souls which incarnates in them in their middle age, or in their old age. Of course there are numerous individual exceptions, for the above is the merest outline of the elements of the problem; the details are so complicated, the permutations and com binations so innumerable, that no mind can fully grasp them. Moreover races and nations so overlap and blend, their origins and disappearings so shade off into other nations and races, that the analogy of their 28 FRAGMENTS OF A FAITH FORGOTTEN. lives with the lives of men must not be over strained. The moment of birth and the moment of death is very hard to detect in the case of a race, and the embryonic period and stages of dis integration cannot be clearly defined. Nevertheless we can trace the main moments of their evolution and perceive the differences in their main periods of age. Our Western world, the vehicle of the modern 'he mind, has had its period of childhood; it was born fthe from the womb of Greek and Roman civilisation, Vorld™ and i^s lusty childhood was a natural period of ignorance and passion. Such considerations will enable us better to understand the otherwise sad spectacle of the dark and middle ages in Europe; they were the natural concomitants of childhood, and were followed by the intellectual development of youth and early manhood. The Western world is apparently just coming of age, and in the future we may hope it will think and act as a man and put away childish things. The problems which will in future occupy the attention of its developed intelligence were fore shadowed in the womb of its parent, and our more immediate task will be to deal with some of the outlines of that foreshadowing. SOME ROUGH OUTLINES OF THE BACK GROUND OF THE GNOSIS. PRELIMINARY CONSIDERATIONS. THE familiar story of the origins of Christianity which we have all drunk in as it were with our The Greatest mothers' milk, may be said to be almost a part story in of the consciousness of the Western world. It is interwoven with our earlist recollections ; it has been stamped upon our infant consciousness with a solemnity which has repressed all questioning ; it has become the " thing we have grown used to." It has upon its side that stupendous power of inertia, the force of custom, against which but few have the strength to struggle. But once let the ordinary man desire to know more about the greatest story in the world, as all its tellers assert, and he must begin the struggle. Previously he has been led to believe not only that the story is absolutely unique, but that it is entirely supernatural. In brief, if he analyses his own understanding of the story he finds it violently divorced from all historical environment, a thing of 30 FRAGMENTS OF A FAITH FORGOTTEN. itself, standing alone, in unnatural isolation. His picture has no background. Moreover he will find it very difficult to fill in that background, no matter how industriously he may labour. He may read many books on the " Life and Times of our Lord," only to find that for the most part the environment has been made to fit the story and its main features have been taken from it; in brief, he does not feel that he has been put in contact with the natural environment for which he is seeking. There are of course a few works which are not of this nature, but the general reader seldom hears of them, for they are generally regarded as " dangerous " and " disturbing." But even if we go deeper into the matter and make a special study of the history of the origins, with the largest of libraries at our disposal, we find that no writer has as yet given us a really sufficient sketch of the environment, and without this it is impossible to have a real comprehension of the nature of infant Christianity and the full scope of its illumination; without it we shall never understand its real naturalness and its vast power of adaptation to that environment. For if we look back to the evidence of the first two rhe Mam centuries of our era (and to our mind no evidence with Means to a Recovery of regard to the origins subsequent to this period is of Dutlines. any validity) for an understanding of the actual state of affairs, instead of one Church and one form of faith, we find innumerable communities and innumer able modes of expression — communities united for PRELIMINARY CONSIDERATIONS. 31 the living of a Life and systems striving to express the radiance of a Light. In many of these com munities and these expressions we find intimate points of contact with the life and faith of the best in universal religion, and a means that will help us to fill in the outlines of the background of the origins with a greater feeling of confidence than we had previously thought possible. So far from finding the sharp divorcement between science (or philosophy) and religion (or theology) which has characterised all later periods of the Christian era up to our own day, it was just the boast of many of these communities that religion was a science; they boldly claimed that it was possible to know the things of the soul as definitely as the things of the body; so far from limiting the illumination which they had received to the comprehension of the poorest intellect, or confining it to the region of blind faith, they claimed that it had supplied them with the means of formulating a world-philosophy capable of satisfying the most exacting intellect. Never perhaps has the world witnessed more daring efforts to reach a solution of the world- problem than were attempted by some of these mystic philosophers and religio-scientists. That their attempts are for the most part incomprehensible to the modern mind is partly owing to the fact that our record of them is so imperfect, and partly due to the natural impossibility of expressing in human language the stupendous realities to which they aspired; nevertheless their "heaven-storming," when 32 FRAGMENTS OF A FAITH FORGOTTEN. we can understand its nature, is a spectacle to move our admiration and (if we cast aside all prejudice) make us bow our heads before the Power which inspired their efforts. They strove for the knowledge of God, the science Fhe Gnostic of realities, the gnosis of the things-that-are ; wisdom was their goal ; the holy things of life their study. They were called by many names by those who subsequently haled them from their hidden retreats to ridicule their efforts and anathematise their doctrines, and one of the names which they used for themselves, custom has selected to be their present general title. They are now generally referred to in Church history as the Gnostics, those whose goal was the Gnosis, — if indeed that be the right meaning; for one of their earliest existing documents expressly declares that Gnosis is not the end — it is the beginning of the path, the end is God — and hence the Gnostics would be those who used the Gnosis as the means to set their feet upon the Way to God. The question which at once presses itself upon Where to the attention of the student of history is : Whence bheir C did these men come ? Did they arise suddenly Origma. jn ^|ie jnidst of a worid that cared not for these things; were they entirely out of touch with the past ; had they no predecessors ? By no means ; those who so bitterly opposed them, who — boasting themselves to be the only legitimate inheritors of the illumination of the Christ — in their most angry mood, stigmatised the Gnostics as " the first-born of Satan," may help us to set our feet in the PRELIMINARY CONSIDERATIONS. 33 direction where we shall find some materials on which to base an answer. In less bitter mood, the Church Fathers tell us that the doctrines of the Gnosis are of Plato and Pythagoras, of Aristotle and of Heracleitus, of the Mysteries and Initiations of the nations, and not of Christ. Let us then try for a brief space to follow this lead and fill in some rough outlines of the background of the Gnosis; we shall then be better able to say whether or no we join our voices to the hue and cry of the heresy-hunters. In what follows we shall only attempt the vaguest indications of the vast field of research The Nature in which the student of the Christian origins has to to be labour, before he can really appreciate the nature of the soil in which the seed was sown. The political history and social conditions of the time have to be carefully studied and continually borne in mind, but the most important field to be surveyed is the nature of the religious world, especially during the three centuries prior to our era. How is it possible, we ask ourselves, as we gaze upon the blendings of cult, the syncretism of theogonies and cosmogonies and the mixtures of faith which abounded in these centuries, to separate them into their original elements ? The problem seems as hopeless as the endeavour to trace the mixtures of races and sub-races, of nations and families, which were the material means of these blendings of cult and religion. Where can we begin ? For if we begin where known history fails (as is usually the case), and imagine that we have here 34 FRAGMENTS OF A FAITH FORGOTTEN. reached a state of things primitive, we are forced to be ever revising our hypotheses by each new archae ological and ethnological discovery. Tribes which we have regarded as primitive savages are found to be the decaying remnants of once great nations, their superstitions and barbarous practices are found blended with the remnants of high ideas which no savagery could evolve; where shall we seize a beginning in this material of protean change ? Surely we cannot trace it on the lines of material evolution alone? May it not be that there is the "soul of a people " as well which has to be reckoned with ? Just as the bodies of men are born from other The Soil of bodies, so are nations born from nations. But if the physical heredity of a man is difficult to trace (since the farther it is pushed back the more it ramifies), far more difficult is the heredity of a nation, for whereas a man has but two parents a nation may have many, and whereas the bodies of a man's parents at death are hidden away to decay in the earth, [the bodies of nations decay in the sight of all, and persist mingled with their children and grand-children, and all the family-tree which they share with other nations. Nations may have certain distinguishing characteristics, but they are not individualised in the same way as a man is individualised; and the problem of their inner heredity is more difficult to solve than even that of the nature of the animal soul, for it is on a vaster scale. Such then being the nature of the physical vehicle of the general religious consciousness, it is not PRELIMINARY CONSIDERATIONS. 35 surprising to find that the history of the evolution of religious ideas is one of the most difficult of studies. If we bear all these presuppositions in mind, it requires the greatest courage to venture on any attempt at generalization ; we feel that every state ment ought to be qualified by so many other con siderations that we are almost disgusted with its crudity, and know that we are only tracing the bones of skeletons when we ought to be clothing them with flesh, and making them vibrant with life. But to return to the antecedents of the special period and movement we have in view. Three main streams mingle their waters together in the tumbling torrent that swirls through the land in these critical centuries. Three main elements are combining their substance and transmuting their natures in the seething crucible of the first centuries of the Christian era. Greece, Egypt, and Jewry receive the child in their arms, suckle the body of the new born babe, and Three watch round its cradle. The irrational soul of it is streams like to the animal souls of its nurses ; its rational soul is of like heredity with their minds, but the spirit within it is illumined by the Christ. It is the heredity of its rational and spiritual soul, however, to which we shall pay the greatest attention ; for in this is to be found the inner side of the religions of Jewry, Egypt, and Greece. We have then to search most carefully in the direction in which this can be found; we shall not find it in the cult and practice of the people, but in the religion and discipline of the philosopher and 36 FRAGMENTS OF A FAITH FORGOTTEN. sage, of the prophet and priest. For antiquity, there were as many degrees in religion as there were grades in human nature ; the instruction in the inner degrees was reserved to those who were fit to comprehend ; mystery-institutions and schools of initiation of every degree were to be found in all great nations, and to them we must look for the best in their religions — not infrequently, alas, for the worst as well, for the worst is the corruption of the best ; but of this we will speak elsewhere. Let us then first turn our attention to the religion of the intelligence of Greece. GREECE. IF we turn to the Greece of the sixth century prior The Greece to our era, we can perceive the signs of the birth of a new spirit in the Western world, the beginning of a great intellectual activity ; it is, so to speak, the age of puberty of the Greek genius, new powers of thought are coming into activity, and the old-time myths and ancient oracular wisdom are receiving new expression in the infant science of empirical physics and the birth of philosophy. This activity is part and parcel of a great quickening, an outpouring of power, which may be traced in other lands as well ; it is an intensification of the religious consciousness of the nations, and it intensified the religious instinct of Greece in a remarkable manner. Its most marked characteristic GREECE. 37 is the application of the intellect to things religious, owing to the accelerated development of this faculty in man. The greatest pioneers of this activity were men whose names still live in the temple of fame. In the far East we have Confucius and Laotze, in India Gautama the Buddha, in Persia the last of the Zoroasters, in Greece Pythagoras ; there were others doubtless elsewhere who acted as messengers of the Light, but our existing records are too imperfect to permit us to trace their paths. Can any who believe in the providence of Wisdom in human affairs, doubt but that this was part of some great plan for man's advancement ? If there be a Providence " that shapes our ends," where can we see its hand more clearly than in such great happenings ? But to confine ourselves to Greece ; we must not suppose that Pythagoras was without predecessors ; The for though his later followers would have us think Pythagoras, that all philosophy flowed from him, we cannot believe in this so sudden appearance of it, and we doubt not that Pythagoras regarded himself as the enunciator of old truths and but one of the teachers of a line of doctrine. He had Pherecydes and Anaximander and Thales before him in Asia Minor, and other teachers in Egypt and Chaldsea and elsewhere. Indeed in these early days it is almost impossible to separate philosophy from mythology and all the ancient ideas connected with it. If we look to the times of Thales, who is regarded as the herald of the first elements of philosophy in the Grecian world, and 38 FRAGMENTS OF A FAITH FORGOTTEN. who lived a century earlier than Pythagoras, we find a state of affairs somewhat as follows. The educated and travelled of the Greeks of the time regarded Egypt as the centre of all learning and culture and their own forbears as of no account in such matters. The rhapsodists of the Homeric poems flattered their vanity by singing of the prowess of their ancient heroes, but could tell the intelligent nothing of religion ; as for Hesiod and his theogany and the rest, they could make but little of them. He was doubtless more intelligible than the archaic fragments of the Orphic poems which enshrined the most ancient elements of the religious tradition of Hellas. But he fell far short of the wisdom of Egypt. As for the Orphic fragments, they were the relics of their barbarous ancestors, and no one believed in them but the superstitious and ignorant. But a nation that is to be something of itself and not a mere copier of others must have confidence in its past traditions, and we find about this time that there arose a growing interest in these old fragments, which gradually led to their collection and translation into the Greek of the period. This took place at the end of the sixth century, and the name identified most closely with this activity to recover the fragments of the old tradition was that of Onomacritus. It is interesting to notice how that this was done just prior to the period when Greece cast back the invading hosts of Xerxes from the shores of Europe. The effort seems to have been to revive in Greece the memory of its past by recovering the channel of its ancient inspiration, and at the same time to GREECE. 39 let her feel the strength of her peculiar genius in thinking out the old oracular wisdom in terms of her fresh intellect, that so she might feel courage to hurl back the invading forces of the East, and pave the way to her future conquests of that same East in the days of Alexander. At this period, then, we notice the rise of philosophy and the revival of the Orphic tradition. mted2|phic But this is not all ; the leaven is working within as well as without, and we find an enormously increased activity in those most sacred institutions of the religious life of Greece — the Mysteries. But before we proceed to consider briefly this perhaps the most important point of all, let us try to take a hasty retrospect along the line of the Orphic tradition; for those who studied such matters in later Greece more deeply than the rest, assert with one voice that the line of their descent was from Orpheus through Pythagoras and Plato. The Greeks known to history seem to have formed part of one of the waves of immigration Primitive into Europe of the great Aryan stock. Of the main wave there were doubtless many wavelets. If we may venture to believe that some germ of history underlies the records of the priests of Sai's communicated to Solon and preserved to us by Plato in his Critias and Timceus; according to them, so long ago as ten thousand years before our era, Attica was occupied by the long-forgotten ancestors of the Hellenes. Then came the great flood when the Atlantic Island was destroyed, and the shores of the Mediterranean rendered 40 FRAGMENTS OF A FAITH FORGOTTEN. uninhabitable by seismic disturbances of which the great cataclysm was but one of a number, the third it is said before the "Flood of Deucalion." It was the time of Egypt " before the flood " of which we have mention in the writings of Manetho. If this be true, we can imagine how the wavelet of the conquering Aryan race which then occupied Hellas — the overlords of the " autochthones " of the period — was driven back, and how the country was left for long to the occupation of these same " autochthones " whom Herodotus calls " Pelasgi." They were to the Greeks, what the Dravidians were and are to the Indo-Aryans, " autochthones " if you will, but with a long history of their own if we could recover their records. The polity of the ancient Greek inhabitants of Attica, according to the notes of Solon, bears a striking resemblance to the polity of the ancient Aryans in India, and doubtless their primitive religious traditions came from a common stock. As for the " Pelasgi," who knows their traditions, or the blendings of races that had taken place before the remains of them could be classed as an indis criminate mass ? We are told, that they were ruled over by chiefs from the Atlantic Island who busily pushed its conquests to the most distant shores of the Great Sea (the Mediterranean), and that the ancient Hellenes disputed the lordship with this dominant race. What enormous possibilities of cult-mixtures myth-blending, and theocrasia have we here ! It was these Atlanteans who introduced the cults of Poseidon and Hephsestus (Vulcan), the mighty powers of the GREECE. 41 sea and of subterranean fire, which had destroyed their fathers. For the Aryan Hellenic stock there was All-father Zeus and the Goddess of Wisdom, Pallas Athene, who was also a warrior goddess, as befitted a warlike race. What the Greek religion was at this period, who shall say ? But it is not so wild a guess to suppose that it may have been of a bardic nature — hymn-bursts suited to warriors, of which we have relics in the legends of Druid and Bard and in all those ancient traditions of the Celt, in the mythology of the Teuton and Norseman, and even in the legend-lore preserved by the ancient Slavs. We may imagine how in these early years, as the strong current of the Aryan flood swept them onward, The Wavelets of Aryan wavelet overlapped wavelet, horde fought with horde, Immigration. and that the smiling land of Hellas was a rich prize for the strongest. We may imagine how when the effects of the " floods " had subsided and in course of many many years seismic disturbances had lessened, the Hellenic stock reoccupied the ground again, not only in Greece itself but also on the shores of Asia Minor. But how many wavelets of immigration flowed in until Homeric times who shall say ? Perhaps some day it may be possible to sift out from the myths some deposit of history, and perceive how a Cecrops, an Erectheus, and an Ion did not follow each other in rapid succession, but were great leaders who established kingdoms separated by long periods of time. May it not further be that with these conquering kings came bards to advise and encourage, and supply 42 FRAGMENTS OF A FAITH FORGOTTEN. what of religion was thought good for them ? May we not seek for the prototype of Orpheus here, and to one of the later wavelets trace the archaic fragments of the most ancient religious poems ? We may almost see some religious pomp of the time passing down the Sacred Way to Eleusis, ever the most sacred spot in Greece, with some Orpheus of the time rousing the warriors to enthusiasm by his songs, harp in hand, with his grey locks streaming in the breeze, while the regular march of the warriors kept time to the strain, and emphasized it by the rhythmic clashing of their shields. It would be vain to look for any intellectual The Orphic presentation of religion along this line ; whatever it was, it must have been inspirational, prophetical, and oracular ; and indeed this is the peculiar characteristic of the Orphic tradition. But even in these early days was the tradition a pure one ? Scarcely ; the various races must have fought their way through other races, and settled for a time among them before they reached Hellas, and the main line of their march seems to have been round the south shores of the Black Sea and through Thrace. In Thrace they would meet with the cult of Dionysus and absorb some of its traditions ; not that Thrace was the home of this cult, its origins appear to reach eastwards and back into time — a wide- spreading cultus with its roots in the soil of an archaic Semitism, the traces of which are hard to discover in the obscure and fragmentary records that we now possess. Moreover there is some mixture GREECE. 43 of the Chaldean tradition in the Orphic line, but whether it existed at this period or was superadded later is hard to say. What the precise religion of the earlier of these successive wavelets was like, when they had settled in the rich lands of Greece, and became more civilized, we can no longer say, for we have no records, but doubtless they were watched over and sufficient inspiration given them for their needs. If we now turn to the Greece of Homer, and try to find traces of Orpheus, we are doomed to disappoint- The Greece . of Homer. ment ; but this is not altogether inexplicable. Homer sings of a Greece that seems to have entirely forgotten its ancient bards, of heroes who had left their religion at home, as it were. The yellow-haired Greeks who won the supremacy subsequent to Ion's time, were a stock that paid little attention to religion ; they give one the impression of being some sort of Viking warriors who cared little for the agricultural pursuits in which their predecessors were engaged, if we can judge from the tradition preserved by Hesiod. We see a number of independent chieftains occupying the many vales of Greece, whose idea of providing ^ for an increasing population is by foray and Qj) conquest. There may have been a fickle Helen and a too gallant Paris who violated the hospitality of his hosts, but the Trojan War was more probably a foray of these warriors to gain new lands, — a foray not against an alien race, but against those of their own general kin ; for the Trojans were^jjrreeks, somewhat orientalised in their customs perhaps, by settlement in 44 FRAGMENTS OF A FAITH FORGOTTEN. contact with the nations of Asia, but for all that Greeks, — dark-haired Greeks, with a cult like the cult of the fair-haired ones, and with perchance for the most part as little understanding concerning it. It is, however, just this absence of the priest, or the very subordinate position he holds, which is an indication of the germ of that independence of thought which is the marked characteristic of the Greek mind that was subsequently developed, and of which the Greece of history was the special and carefully watched depository, that it might evolve for the world-purpose for which it was destined. It was good for men to look the gods manfully in the face and battle with them if need be. " Homer " was the bard of these Viking heroes ; but the bard of their predecessors (who were equally Greeks) of the Hellenic stock which they had dominated, was " Orpheus." The descendants of the heroes of Troy naturally looked to " Homer " as the singer of the deeds of their forefathers, and as the recorder of their customs and cult ; they were too proud to listen to "Orpheus " and the old "theologers " who had been the bards of the conquered ; so the old songs and sagas of this bardic line, the lays and legends of this older Greece, were left to the people and to consequent neglect and lack of understanding. Such was the state of affairs when philosophy 1 Orpheus " arose in the seventh century ; it was then found by eturns to * ' J Jreece. the few that Homer could not suffice for the religious needs of thinking men ; there was nothing in Homer to compare with the religious traditions of Egypt and Chaldaea; the Greeks apparently had nothing of GREECE. religion, their ancestors were barbarians. Then it occurred to some to collect and compare the ancient oracles and religious myths of the people — the frag ments of the Orphic songs — and therein they found proofs of an ancient Greek tradition of things unseen that could be favourably compared with much that Egypt and Chaldaea could tell them. Greece had a religious tradition ; their forebears were not barbarous. Those who busied themselves with such matters at this critical period, we may believe, were not left without guidance; and poets and thinkers were helped as they could receive it. The fragments of this activity in Orphic poesy which have come down to us, show signs of this inspiration ; we do not refer to the late " Orphic Hymns," some eighty in number, which may be read in English in Taylor's translation, but to the ancient fragments scattered in the works of classical and patristic writers. Many of these were based on the archaic frag ments of the pre-Homeric times, and looked back to this archaic tradition as their foundation. But the mystic and mythological setting of these poems, their enthusiastic and prophetic character, though all- sufficient for many, were not suited to the nascent intellectuality of Greece which was asserting itself with such vigour. Therefore the greatest leaders of that thought sought means to clothe the ideas which were enshrined in myth and poesy, in modes more suitable to the intellectuals of the time ; and we have the philosophy of a Pythagoras and subsequently of a Plato. 46 FRAGMENTS OF A FAITH FORGOTTEN. But alongside of the public cults and popular traditions there existed an inner organism of religion and channels of secret traditions concealed within the Mystery-institutions. If it is difficult to form any precise notion of the evolution of popular religious ideas in Greece, much more difficult is it to trace the various lines of the Mystery- traditions, which were regarded with the greatest possible reverence and guarded with the greatest possible secrecy, the slightest violation of the oath being punishable by death. The idea that underlay the Mystery-tradition in Greece was similar to that which underlay all similar institutions in antiquity, and it is difficult to find any cult of importance without this inner side. In these institutions, in the inner shrines of the temple, were to be found the means of a more intimate participation in the cult and instruction in the dogmas. The institution of the Mysteries is the most interesting phenomenon in the study of religion. The idea of antiquity was that there was something to be known in religion, secrets or mysteries into which it was possible to be initiated ; that there was a gradual process of unfolding in things religious ; in fine, that there was a science of the soul, a knowledge of things unseen. A persistent tradition in connection with all the great Mystery-institutions was that their several founders were the introducers of all the arts of civilization; they were either themselves gods or were instructed in them by the gods — GREECE. 47 in brief, that they were men of far greater knowledge than any who had come after; they were the teachers of infant races. And not only did they teach them the arts, but they instructed them in the nature of the gods, of the human soul, and the unseen world, and set forth how the world came into existence and much else. We find the ancient world honey-combed with these institutions. They were of all sorts and Their Corruption. kinds, from the purest and most noble down to the most degraded; in them we find the best and worst of the religion and superstition of humanity. Nor should we be surprised at this, for when human nature is intensified, not only is the better in it stimulated but also the worse in it finds greater scope. When knowledge is given power is acquired, and it depends on the recipients whether or no they use it for good or evil. The teachers of humanity have ever been opposed by the innate forces of selfishness, for evolution is slow, and mankind wayward ; moreover, men cannot be forced, they must come of their own free-will, "for love is the fulfilling of the law " ; and so again though "many are the 'called/ few are the 'chosen.'" It is said that these earliest teachers of humanity who founded the Mystery-institutions as the most The Reason efficient means of giving infant humanity instruction in higher things, were souls belonging to a more highly developed humanity than our own. The men of our infant humanity were children with minds but little developed, and only capable of 48 FRAGMENTS OF A FAITH FORGOTTEN. understanding what they distinctly saw and felt. In the earliest times, according to this view, the Mysteries were conducted by those who had a knowledge of nature-powers which was the acquisi tion of a prior perfected humanity not necessarily earth-born, and the wonders shown therein such that none of our humanity could of themselves produce. As time went on and our humanity more and more developed the faculty of reason, and were thought strong enough to stand on their own feet, the teachers gradually withdrew, and the Mysteries were committed to the care of the most advanced pupils of this humanity, who had finally to substitute symbols and devices, dramas and scenic representations, of what had previously been revealed by higher means. Then it was that corruption crept in, and man was left to win his own divinty by self-conquest and persistent struggling against the lower elements in his nature. The teachers remained unseen, ever ready to help, but no longer moving visibly among men, to compel their reverence and worship. So runs the tradition. If, as we have seen, the origin and evolution The Various of the popular cults of Greece are difficult to >ns" trace, much more difficult are the beginnings and development of the Greek Mystery-cultus. The main characteristic of the Mysteries was the profound secrecy in which their traditions were kept; we therefore have no adequate materials upon which to work, and have to rely mainly on hints and veiled allusions. This much, however, is GREECE. 49 certain, that the Mystery-side of religion was the initiation into its higher cult and doctrine; the highest praise is bestowed upon the Mysteries by the greatest thinkers among the Greeks, who tell us that they purified the nature, and not only made men live better lives here on earth but enabled them to depart from life with brighter hopes of the future. What the primitive Mystery-cultus traditions along the lines of Orphic, Dionysiac, and Eleusinian descent may have been, it is unnecessary to speculate in this rough outline sketch ; but if we come down to the days of Plato we find existing Mystery-institutions which may be roughly characterised as political, private, and philosophic. The political Mysteries — that is to say the State- Mysteries — were the famous Eleusinia, with their gorgeous external pageants and their splendid Mysteries. inner rites. At this period almost every respectable citizen of Athens was initiated, and we can easily see that the tests could not have been very stringent, when so many were admitted every year. In fact, these State-Mysteries, though providing for a grade or several grades of advancement along the path of right living and of right comprehension of life, had become somewhat perfunctory, as all departments of a State-religion are bound to become in time. Alongside of the Eleusinia there existed certain private Mysteries, not recognised by the State, the The Private number of which subsequently increased enormously, ys so that almost every variety of Oriental Mystery- cultus found its adherents in Greece, as may be seen 50 FRAGMENTS OF A FAITH FORGOTTEN. from a study of the religious associations among the Greeks known as Thiasi, Erani, and Orgeones ; among private communities and societies of this kind there were to be found naturally many undesirable elements, but at the same time they satisfied the needs of many who could derive no spiritual nourishment from the State-religion. Among these private foundations were communities of rigid ascetics, men and women, who gave them selves entirely to holy living; such people were said to live the " Orphic life " and were generally known as Orphics. Of course there were charlatans who parodied them and pretended to their purity and knowledge, but we are at present following the indications of those whose conduct squared with their profession. These Orphic communities appear to have been the refuges of those who yearned after the religious life, and among them were the Pythagorean schools. Pythagoras did not establish something entirely new in Greece when he founded his famous school at Crotona; he developed something already existing, and when his original school was broken up and its members had to flee they sought refuge among the Orphics. The Pythagorean schools disappear into the Orphic communities. It is in the Pythagorean tradition that we see the signs of what I have called the philosophic Mysteries; it is, therefore, in the best of the Orphic and Pythagorean traditions that we have to find the indications of the nature of the real Mysteries, and not in the political Eleusinia GREECE. 51 or in the disorderly elements of the Oriental cults. In fact the Orphics did much to improve the Eleusinia and supported them as a most necessary Th? 1 * . Philosophic means for educating the ordinary man towards a Mysteries, comprehension of the higher life. It stands to reason, however, that the Mysteries which satisfied the aspira tions of Orphics and Pythagoreans were somewhat higher than the State-Mysteries of the ordinary citizen. These Pythagoreans were famous throughout antiquity for the purity of their lives and the loftiness of their aims, and the Mysteries they regarded with such profound reverence must have been something beyond the Eleusinia, something to which the Eleusinia were but one of the outer approaches. We have then to seek for the innermost religious life of Greece in this direction, and to remember Pythagoras and Plato. that the inner experiences of this life were kept a profound secret and not paraded on the house tops. Pythagoras is said to have been initiated into the Egyptian, Chaldsean, Orphic, and Eleusinian Mysteries ; at the same time he was one of the chief founders of Greek philosophy. His philosophy however, was not a thing of itself, but the application of his intellect — especially of his mathematical genius — to the best in these Mystery- traditions ; he saw that it was necessary to attempt to lead the rapidly evolving intellectuality of Greece along its own lines to the contemplation of the inner nature of things; otherwise in the joy of its freedom it would get entirely out of hand and reject the truths of the ancient wisdom. 52 FRAGMENTS OF A FAITH FORGOTTEN. Plato continued this task, though on somewhat different lines; he worked more in the world than Pythagoras, and his main effort was to clear the ground from misconceptions, so that the intellect might be purified and brought into a fit state to contemplate the things-that-are. He spent his life in this task, building up not so much a system of knowledge, as clearing the way so that the great truths of the Gnosis of things-that-are, as Pythagoras termed it, might become apparent of themselves. It is a mistake to suppose that Plato formulated a distinctly new system of philosophy ; his main con ceptions are part and parcel of the old wisdom handed down by the seers of the Mysteries; but he does not formulate them so much as clear the ground by his dialetical method, so that the mind may be brought into a fit state to receive them. Therefore are the conclusions of his dialogues nearly always negative, and "only at the end of his long life, probably against his better judgment and in response to the importunity of his pupils, does he set forth a positive document in the Timceus, composed of scraps from the unpublished writings of Pythagoreans and others. Unfortunately most of those who immediately followed him, imagined that his dialectical method was an end in itself, and so instead of living the life of philosophy and seeking the clear vision of true initiation, they degenerated into empty argument and ended in negation. Aristotle followed with his admirable method GREECE. 53 of analysis and exact observation of phenomena, and as he treated of the without rather than of Aristotle the within he was from one point of view better Scepticism, understood than Plato, but from another more mis understood, in that his method also was taken as an end in itself rather than as a means simply. And so we come to the three centuries prior to the present era, when the intellectual life of Greece was centred at Alexandria. It was a far more extended Greece than the Hellas of Plato ; it was a Greece whose physical prowess had conquered the Orient, and which boasted itself that its intellectual vigour would conquer the world. Everywhere it matched its vigorous intellect against the ancient East, and for a time imagined that victory was with it. Its independence of thought had given rise to innumerable schools warring with each other, and the spectacle it offers us is very similar to the spectacle of modern Europe during the last three hundred years. We see there at work, though on a smaller scale — in germ as it were — the same intellectual activity which has charcterized the rise of the modern scientific method, and with it the same breaking down of old views, the same unrest, the same spirit of scepticism. If we look to the surface of things merely, we might almost say that Greece had entirely forgotten the Mystery-tradition and gloried solely in the unaided strength of her intellect. But if we look deeper we shall find that this is not the case. In 54 FRAGMENTS OF A FAITH FORGOTTEN. the days of Plato the Orient and Egypt were brought to Greece so to speak, whereas later on Greece went to Egypt and the East. Now the ancient wisdom had its home in Egypt West anc^ Chaldsea and the Orient generally, so that though the Orphic and Pythagorean communities of Plato's time imported into Greece a modified Orientalism which they adapted to the Greek genius along the lines of their own ancient wisdom-tradition, when the Greeks in their thousands went forth into the East, those of them who were prepared by contact with these schools, came into closer intimacy with the ancient wisdom of the East, and drank it in readily. As for the generality, just as the introduction of Orientalism into Greece among the people brought with it abuses and enthusiastic rites of an undesirable character, while at the same time it intensified the religious life and gave greater satisfaction to the religious emotions, so the Greek conquest of the Orient spread abroad a spirit of scepticism and unbelief, while sharpening the intellectual faculties. But all this was a very gradual process, and the more scepticism increased, the intenser became the desire of numbers to withdraw from the warring CT clash of opinions, and seek refuge in the contem plative life that offered them knowledge. Oriental thinkers and mystics became Hellenized along the lines of Pythagorean and Platonic philosophy, and Greek philosophers became Orientalized by contact with members of the many communities that honey combed not only Egypt and the rest of the GREECE. 55 "barbarian" nations subject to Greece, but also Asia Minor and even Hellas herself. How numerous were these communities in the first century may be seen from a study of the writings of Philo Judseus and the life of Apollonius of Tyana, and from the picture of mystic Greece which may be recovered from the ethical and theosophical essays of Plutarch, and also from the many recently discovered inscriptions relating to the innumerable Religious Associations in Greece. When the Greek kingdoms of the Successors of Alexander were in their turn humbled beneath Rome. the conquering power of Rome, the organizing Italic genius policed the world, somewhat in a similar way to the fashion of the present British occupation of India. The legal mind and practical I genius of Rome was never really at home in the £/ metaphysical subtleties of Greek philosophy, or the mysticism of the East. In literature and art she .could only copy Greece ; in philosophy she sought for -f iirale of conduct rather than a system of knowledge, and so we find her, in the persons of her best men, the follower of Stoic naturalism, which summed up its code of ethics in the ideal of " honestas" Nevertheless Rome could no more than Greece avoid religious contact with the East, and we The ^11 ii i ji • Mysteries find her passing through the same experiences as Of Mithras. Greece, though in much more modified form. The chief point of contact among the many religions of the Roman Empire was in the common worship of the Sun, and the inner core of this most popular cult was, from about B.C. 70 56 FRAGMENTS OF A FAITH FORGOTTEN. onwards, to be found in the Mysteries of Mithras. "The worship of Mithras, or of the sun-god, was the most popular of heathen cults, and the principal antagonist of the truth during the first four centuries of our period." Such is the statement of one who looks at it from the point of view of a Christian ecclesiastic, and indeed the Church Fathers from the time of Justin Martyr onward have declared that the Devil, in the Mysteries of Mithras, had plagiarized their most sacred rites by anticipation. The Mithriac Mysteries represented the esoteric side of a great international religious movement, which the uniting together of many peoples into the Grseco-Roman world had made possible, and which resulted from the contact of Greece and Rome with the thought of the East. National and local cults were gradually influenced by the form of symbolism employed by the modi fied Chaldseo-Persian tradition; the worship of the Spiritual Sun, the Logos, with the natural symbol of the glorious orb of day, which was common in one form or other to all great cults, and the rest of the solar symbolism, gradually permeated the popular indigenous forms of religion. In course of time, Mithra, the visible sun for the ignorant, the Spiritual Sun, the Mediator between the Light and Darkness, as Plutarch tells us, for the instructed, caused his rays to shine to the uttermost limits of the Roman Empire. And just as his outer cult dominated the restricted forms of national worship, so did the GREECE. 57 tradition of his Mysteries modify the Mystery-cultus of the ancient Western world. EGYPT. LET us now turn to Egypt and cast a glance on the vista which has to be surveyed, before the outlines of this part of the background of the Gnosis can be filled in. In spite of her reserve and immeasurable contempt for the upstart Greek genius, Egypt had, even in the Th® times of the earliest Ptolemies, given of her wisdom to Greece. There had been an enormous activity of translation of records and documents, the origin of which is associated with the name of Manetho. It is very probable that Plutarch in his treatise on the Mysteries of Isis drew the bulk of his information from Manetho, and it is very evident that the doctrines therein set forward as the traditional wisdom of Egypt have innumerable points of contact with the Greek Trismegistic literature, those mystic and theosophic treatises which formed the manuals of instruction in the inner Hermetic schools, mystic communities which handed on the wisdom-tradition of Thoth, or Tehuti, the God of Wisdom, whose name, • * -**- ^ as Jamblichus tells us, was " common to all priests," that is to say, was the source of inspiration of the wisdom-tradition in all its branches. The Greeks, finding in their own Hermes some points of similarity with the charactistics of Tehuti, called him by that name, with the added title 58 FRAGMENTS OF A FAITH FORGOTTEN. Trismegistus, or Thrice-greatest, because of his great wisdom. That the contents, though not the form, of the oldest treatises of this Trismegistic literature were largely Egyptian is further evidenced by Jamblichus in his treatise on the Mysteries of the Egyptians and Chaldseans. Along these lines of contact between Egypt and Greece we can proceed to inspect the Egyptian wisdom on its own soil, and find in it many doctrines fully developed which without this investigation we should have considered as entirely indigenous to purely Christian soil. Indeed, in the Trismegistic literature we find a number of the distinctive doctrines of Gnostic Christianity but without the historic Christ ; and all of these doctrines are seen to have existed for thousands of years previously in direct Egyptian tradition — especially the doctrines of the Logos, of the Saviour and Virgin Mother, of the second birth and final union with God. But as in the case of Greece, so in the case of The Egypt, within the Egyptian tradition itself there are of en all manners of conflation of doctrines, of syncretism and blendings, not only in the external popular cults but also in the inner traditions. To take a single instance, there was a strong Semitic blend dating from the line of the Hyksos (2000-1500 B.C.). At that time Seth, perchance identical with the title of the Supreme in the tongue of the Semitic conquerors, was a name of great honour. It was identified with Sothis, Sirius, the guardian star of Egypt, the Siriadic Land ; and the Mysteries of Seth were doubtless EGYPT. 59 blended in some fashion with those of Osiris. After the hated Hyksos were expelled it is true that Seth or Set was gradually identified with Typhon, the opponent of Osiris, the Logos ; but this no more affects the real doctrines of the Mysteries of Seth, than the fact that the Iranian Aryans used the name Daevos to designate evil entities, destroyed the beneficent nature of the Devas of the Indo- Aryans; it simply registers a rivalry of cult and race and points to a previous epoch when there was intimate contact between the races and their religions. Equally so the Christian use of the term Demon does not dispose of the fact that the Daimones of the Greeks were beneficent beings ; witness the Daimon of Socrates " who prevented him if he were about to do anything not rightly." The ancient close political relations between Chaldsea and Egypt disclosed by archaeological research, and the later Persian conquest of Egypt, must also have discovered points of contact in the domain of religion, especially in the Mystery- traditions, and future researches in the many hitherto un worked fields of Egyptology will doubtless throw fresh light on the mixed heredity of religion in Egypt, which is perhaps even more complicated than that of the cults of Greece. In any case we cannot but feel the sublimity of many of the conceptions of the inner religion of Egypt, in spite of our present inability to classify them in a satisfactory manner. The vast and mysterious background of the cults of Egypt, the sonorous phrases and grandiose titles which we sift 60 FRAGMENTS OF A FAITH FORGOTTEN. The Mystic Commun ities. The Therapeuts. out from the present unintelligibility of myth and symbol, persuade us that there was something great working within, and we find the innermost strivings of the mystics devoted to the "Birth of Horus," a shadowing forth of that greatest of all mysteries, the spiritual birth of man, whence man becomes a god and a son of the Father. The Egyptians themselves, according to Greek writers, looked back to a time when their initiated priesthood was in possession of greater wisdom than was theirs in later times; they confess that they had fallen away from this high standard and had lost the key to much of their knowledge. Nevertheless the desire for wisdom was still strong in many of the nation, and Egypt was ever one of the most religious countries of the world. Thus we find the Jew Philo, in writing of the wisdom - lovers about A.D. 25, declaring that "this natural class of men is to be found in many parts of the inhabited world, both the Grecian and non- Grecian world, sharing in the perfect good. In Egypt there are crowds of them in every province, or nome as they call it, and especially round Alexandria." These wisdom-lovers Philo calls by the common name of Therapeuts, either because they professed an ar^ Q£ healing superior to that in ordinary use, for they healed souls as well as bodies, or because they were servants of God. He describes one of their communities, which evidently belonged to the circle of mystic Judaism; but the many other communities he mentions were also EGYPT. 61 devoted to the same ends, their members were strenuous searchers after wisdom and devoted prac- tisers of the holy life. These secret brotherhoods left no records; they kept themselves apart from the world, and the world knew them not. But it is just these communities which were the immediate links in the chain of heredity of the Gnosis. We must, therefore, make the most we can of what Philo has to tell us of these Healers; in order to do this thoroughly, it would of course be necessary to search through the whole of his voluminous works and submit the material thus collected to a critical examination — a task outside the scope of these short sketches. But as the matter is of vital importance, we cannot refrain from presenting the reader with a translation of the main source in Philo's writings from which we derive our information. But before giving this translation it is necessary to prefix a few words by way of introduction. The appearance in 1895 of Conybeare's admir able edition of the text of Philo's famous treatise On The Earliest the Contemplative Life has at length set one of the Christians of Eusebius. ingeniously inverted pyrammds of the origins squarely on its base again. The full title of this important work is: Philo about the Contemplative Life, or the Fourth Book of the Treatise concerning the Virtues, — critically edited with a defence of its genuineness by Fred C. Cony- beare, M.A. (Oxford, 1895). This book contains a most excellent bibliography of works relating to the subject. The survival of the voluminous works of Philo through the neglect and vandalism of the Dark and 62 FRAGMENTS OF A FAITH FORGOTTEN. Middle Ages is owing to the fact that Eusebius, in his efforts to construct history without materials, eagerly seized upon Philo's description of the externals of the Therapeut order, and boldly declared it to be the earliest Christian Church of Alexandria. This view remained unchallenged until the rise of Protestantism, and was only then called in question because the Papal party rested their defence of the antiquity of Christian monkdom on this famous treatise. For three centuries the whole of the batteries of Protestant scholarship have been turned on this main position of the Roman and Greek Churches. For if the treatise were genuine, then the earliest Church was a community of rigid ascetics, men and women ; monkdom, the bete noire of Protestantism, was coeval with the origins. These three centuries of attack have finally ThePseudo- evolved a theory, which, on its perfection by Gratz, Theory. Nicolas, and Lucius, has been accepted by nearly all our leading Protestant scholars, and is claimed to have demolished the objectionable document for ever. According to this theory, "the Therapeutae are still Christians, as they were for Eusebius; but no longer of a primitive cast. For the ascription of the work to Philo is declared to be false, and the ascetics described therein to be in reality monks of about the year 300 A.D. ; within a few years of which date the treatise is assumed to have been forged " (op. cit., p. vi.). The consequence is that every recent Protestant Church history, dictionary, and encyclopaedia, when EGYPT. 63 treating of the Therapeuts, is plentifully besprinkled with references to the ingenious invention, called the " Pseudo-Philo." This pyramid of the origins was kept propped upon its apex until 1895, when Conybeare's work its Death- was published, and all the props knocked from under it. Strange to say, it was then and only then that a critical text of this so violently attacked treatise was placed in our hands. At last all the MSS. and versions have been collated. With relentless persistence Conybeare has marshalled his Testimonia, and with admirable patience paralleled every distinctive phrase and technical expression with voluminous citations from the rest of Philo's works, of which there is so " prevalent and regrettable an ignorance." To this he has added an extensive Excursus on the Philonean authorship of the tract. If Philo did not write the De Vita Contemplativa then every canon of literary criticism is a delusion; the evidence adduced by the sometime Fellow of University College for the authenticity of the treatise is irresistible. We have thus a new departure in Philonean research. The danger to certain orthodox presumptions which a thorough study of the rest of Philo's works would threaten, is evidenced by the concluding paragraph of Conybeare's preface, where he writes: " It is barely credible, and somewhat of a reproach to Oxford as a place of learning, that not a single line of Philo, nor any work bearing specially on him, is recommended to be read by students in our Honour School of Theology; and that, although this most 64 FRAGMENTS OF A FAITH FORGOTTEN. spiritual of authors is by the admission, tacit or express, of a long line of Catholic teachers, from Eusebius and Ambrose in the fourth century down to Bull and Dollinger in modern times, the father not only of Christian exegesis, but also, to a great extent, of Christian dogmatics " (op. cit, p. x.). It is thus established that the De Vita Contempla- An tiv a is a genuine Philonean tract. As to its date, we Interesting Question of are confronted with some difficulties ; but the expert opinion of Conybeare assures us that " every reperusal of the works of Philo confirms my feeling that the D.U.C. is one of his earliest works " (op. cit., p. 276). Now as Philo was born about the year 30 B.C., the date of the treatise may be roughly ascribed to the first quarter of the first century. ("About the year 22 or 23 "—op. cit, p. 290). The question naturally arises : At such a date, can the Therapeuts of Philo be identified with the earliest Christian Church of Alexandria ? If the accepted dates of the origins are correct, the answer must be emphatically, No. If, on the contrary, the accepted dates are incorrect, then a vast problem is opened up, of the first importance for the origins of the Christian faith. Be this as it may, the contents of the D.V.C. are of immense importance and interest as affording us a glimpse into those mysterious communities in which Christians for so many centuries recognized their forerunners. The Therapeuts were not Christians ; Philo knows absolutely nothing of Christianity in any possible sense in which the word is used to-day. Who, then, were they ? The answer to this question EGYPT. 65 demands an entire reformulation of the accepted history of the origins. The Title The treatise bears in some MSS. the super- Context, scription, " The Suppliants, or Concerning the Virtues, Book IV., or Concerning the Virtue of the Suppliants, Book IV." By " Suppliant " Philo tells us he means "one who has fled to God and taken refuge with Him." (De Sac. Ab. et C., i. 186, 33). It is highly probable that our tract formed part of the fourth book of Philo's voluminous work De Legatione, fragments only of which have survived. " Time and Christian editors have truncated the De Legatione in a threefold way. Firstly, a good part of the second book has been removed, perhaps because it ran counter to Christian tradition con cerning Pontius Pilate. Secondly, the entire fourth book was removed, as forming a whole by itself; and the first part of it has been lost, all except the scrap on the Essenes which Eusebius has preserved to us in the Prceparatio Evangelica ; while the account of the Therapeutae was put by itself and preserved as a separate book. . . Thirdly, the palinode which formed the fifth book has been lost" (op. cit.y p. 284). But to the tractate itself. 66 FRAGMENTS OF A FAITH FORGOTTEN. PHILO ON THE CONTEMPLATIVE LIFE. "As I have already treated of Essseans who The assiduously practise the [religious] life of action, E S68B3. T) 6 . carrying it out in all, or, not to speak too pre sumptuously, in most of its degrees, I will at once, following the sequence of my subject, proceed to say as much as is proper concerning those who embrace [the life of] contemplation; and that too without adding anything of my own to better the matter — as all the poets and history-writers are accustomed to do in the scarcity of good material — but artlessly holding to the truth itself, for even the most skilful [writer], I know, will fail to speak in accordance with her. " Nevertheless the endeavour must be made and we must struggle through with it; for the greatness of the virtue of these men ought not to be a cause of silence for those who deem it right that no good thing should be kept silent. " Now the purpose of our wisdom-lovers is The Name immediately apparent from their name. They are Therapeut, called Tterapg^ and Therapeutrides [men and women] in the original sense of the word ; either because they profess an art of healing superior to that in use in cities (for that only heals (OepcLTrevei) bodies, whereas this [heals our] souls as well when laid hold of by difficult and scarce curable diseases, which pleasure and desire, and grief and fear, selfishness and folly, and injustice, and PHILO ON THE CONTEMPLATIVE LIFE. 67 the endless multitude of passions and vices, inflict upon them), or else because they have been schooled by nature and the sacred laws to serve (Qepa-Treveiv) That which is better than the Good and purer than the One and more ancient than the Monad." Philo here indulges in a digression, contrasting the unintelligent worship of externals by the mis- instructed in all religions with the worship of true Deity by those who follow the contemplative life. Those who are content to worship externals are blind; let them then remain deprived of sight. And he adds significantly, that he is not speaking of the sight of the body, but of that of the soul, by which alone truth and falsehood are distinguished from each other. " But as for the race of devotees [the Therapeuts], who are ever taught more and more to see, let them strive for the intuition of That which is; let them transcend the sun which men perceive [and gaze upon the Light beyond], nor ever leave this rank [order, space, or plane], which leads to perfect blessedness. Now they who betake themselves to [the divine] service [do so], not because of any custom, or on some one's advice or appeal, but carried away with heavenly love, like those initiated into the Bacchic and Corybantic Mysteries; they are afire with God until they behold the object of their love. " Then it is that, through their yearning for that deathless and blessed Life, thinking that their Their mortal life is already ended, they leave their possessions to their sons and daughters, or, may 68 FRAGMENTS OF A FAITH FORGOTTEN. be, other relatives, with willing resolution making them their heirs before the time; while those who have no relatives [give their property] to their companions and friends." In a digression Philo points out the difference between the sober orderly abandonment of property to follow the philosophic life, which he praises, and the wild exaggerations of the popular legends, which told how Anaxagoras and Democritus, when seized with the love of wisdom, allowed all their estates to be devoured by cattle. " Whenever then [our wisdom-lovers] take the step of renouncing their goods, they are no longer enticed away by any one, but hurry on without once turning back, leaving behind them brethren, children, wives, parents, the multitudinous ties of relationship, and bonds of friendship, their native lands in which they have been born and reared ; for the habitual is a drag and most powerful allurement. " Nor do they emigrate to some other city (like Their illused or worthless slaves who, in claiming purchase Retreats. from their owners, only procure for themselves a change of masters and not freedom), for every city, even the best governed one, is full of innumerable tumults, forms of destruction, and disorders which would be insupportable to a man who has once taken wisdom as a guide. " But they make their abode outside the walls in [shut in] woods or enclosed lands in pursuit of solitude, [and this] not to indulge any feeling of churlish dislike to their fellow-men, but from a knowledge that continual contact with those of PHILO ON THE CONTEMPLATIVE LIFE. 69 dispositions dissimilar to their own is unprofitable and harmful. "Now this natural class of men [lit. race] is to be found in many parts of the inhabited world, both the Grecian and non-Grecian world sharing in the perfect good. " In Egypt there are crowds of them in every province, or nome as they call it, and especially The Mareotie round Alexandria. For they who are in every way Colony. [or in every nome] the most highly advanced come as colonists, as it were, to the Therapeutic father land, to a spot exceedingly well adapted for the purpose, perched on a fairly high terrace [small plateau or group of small hills] overlooking Lake Marea or Lake Mareotis immediately south of Alexandria, in a most favourable situation both for security and mildness of temperature. Security [sci. from robbers] is ensured by the belt of homesteads and villages [which surrounds the terrace], and the mildness of temperature is due to the continual breezes sent up by the lake, which opens into the sea, and from the proximity of the open sea itself. The breezes from the sea are light, while those from the lake are heavy, and their combination produces a most healthy condition [of the atmos phere]. "The dwellings of the community are very simple, merely providing shelter against the two Their greatest necessities, — the extreme heat of the sun and the extreme cold of the air. The dwellings are not close together as those in towns, for neighbourhood is irksome and unpleasing to those 70 FRAGMENTS OF A FAITH FORGOTTEN. The Original Meaning of the Term Monastery. Their Prayers and Exercises. who are seeking for solitude; nor are they far apart, because of the intercourse which is so dear to them, and also for mutual help in case of attack by robbers. "In each dwelling is a sacred place, called a shrine or monastery [a small chamber, closet, or cell], in which in solitude they perform the mysteries of the holy life, taking into it neither drink, nor food, nor anything else requisite for the needs of the body, but only the laws and inspired sayings of prophets, and hymns, and the rest, whereby knowledge and devotion grow together and are perfected. " Thus they preserve an unbroken memory of God, so that even in their dream-consciousness nothing is presented to their minds but the glories of the divine virtues and powers. Hence many of them give out the rhythmic doctrines of the sacred wisdom, which they have obtained in the visions of dream -life. " Twice a day, at dawn and even, they are accustomed to offer up prayers; as the sun rises praying for the sunshine, the real sunshine, that their minds may be filled with heavenly Light, and as it sets praying that their soul, completely lightened of the lust of senses and sensations, may withdraw to its own congregation and council- chamber, there to track out truth. "The whole interval from dawn to sunset they devote to their exercises. Taking the sacred writings they spend their time in study [lit. philosophise], interpreting their ancestral code allegorically, for PHILO ON THE CONTEMPLATIVE LIFE. 71 they think that the words of the literal meaning are symbols of a hidden nature which is made plain [only] by the under-meaning. " They have also works of ancient authors who were once heads of their school, and left behind The Nature of them many monuments of the method used in their Books. their allegorical works; taking these as patterns, as it were, they imitate the practice of their predecessors. They do not then spend their time in contemplation and nothing else, but they compose songs and hymns to God in all sorts of metres and melodies, outlined necessarily upon [a back ground of] the more solemn numbers [lit. rhythms]. " For six days on end every one remains apart in solitude with himself in his 'monastery,' as it Their Mode of is called, engaged in study, never setting foot out Meeting. of door, or even looking out of window. But every seventh day they come together as it were to a general assembly, and take their seats in order according to their 'age' [that is, the length of their membership in the order], in the prescribed attitude, with their hands palms downwards, the right between the breast and chin, the left by the side. Then he who is the senior most skilled in the doctrines comes foward and discourses, with steadfast eyes and steadfast voice, with reason and thoughtfulness, not making a display of word- cleverness, as the rhetoricians and sophists of to day, but examining closely and explaining the precise meaning in the thoughts, a meaning which does not merely light on the tips of the ears, but pierces the ear and reaches the soul and steadfastly 72 FRAGMENTS OF A FAITH FORGOTTEN. The Sanctuary. Their Rule. abides there. The rest all listen in silence, signifying their approval merely by a look in the eye or a nod of the head. " Now this general sanctuary in which they assemble every seventh day consists of two enclosures : one separated off for men, and the other for women. For women too habitually form part of the audience, possessing the same eager desire and having made the same deliberate choice [as the men]. "The division, however, between the two halls is only partly built up, some three or four cubits from the floor, like a breast-work, the rest of it, to the roof, being left open, and this for two reasons : in the first place for the preservation of that modesty which so becomes woman's nature, and in the second that sitting within earshot they may hear easily, since there is nothing in the way of the speaker's voice. "Now [our Therapeuts] first of all lay down continence as a foundation, as it were for the soul, and then proceed to build up the rest of the virtues upon it. Accordingly none of them would think of taking food or drink before sundown, for they consider that the practice of philosophy deserves the light, while the necessities of the body [may content themselves with] darkness; hence they assign the day to the former, and a brief portion of the night to the latter. " A number of them, in whom the thirst for wisdom is implanted to a greater degree, remind themselves of their food but once in three days, PHILO ON THE CONTEMPLATIVE LIFE. 73 while a few are so cheered and fare so sumptuously Fasting, at wisdom's banquet of teachings which she so richly and unstintingly sets before them, that they can last for twice the time, and even after six days barely take a mouthful of the most necessary food, being trained to live on air, as they say the grasshoppers do [Plato, Phaedr.], their needs made light by their singing methinks. " Since then they regard the seventh day as all- The hallowed and high festival, they consider it worthy common of special honour, and on it, after paying due attention to the soul, they anoint the body, giving it, as also indeed they do their cattle, respite from continual labour. Still they partake of no dainty fare, but plain bread with salt for seasoning, which the gourmands supplement with an extra relish of hyssop ; while for drink they have water from the spring. Thus in mollifying those tyrants which nature has set over the mortal race — hunger and thirst, they offer them nothing to tickle their vanity, but only such bare necessities as make life possible. Accordingly they eat only to escape hunger, and drink only to escape thirst, avoiding satiety as an enemy of and a plotter against both soul and body. " Now there are two kinds of covering — clothes and house. As to their dwelling I have already Housing stated above that it is anything but beautiful to clothing, look at, and put together anyhow, being made to answer only its most absolutely necessary purpose; and as to their clothing, it is equally of the plainest description, just to protect them from cold 74 FRAGMENTS OF A FAITH FORGOTTEN. and heat; in winter a thick mantle instead of a woolly hide, and in summer a sleeveless robe of fine linen. " For in everything they practise simplicity, knowing that vanity has falsehood for its origin, but simplicity truth, each of them containing the innate power of its source ; for from falsehood stream forth the manifold kinds of evils, while from truth come the abundant blessings of good both human and divine. "I would also touch upon the general meetings in which they pass the time in greater festivity than usual banqueting together, contrasting them with the banquets of others." Philo here indulges in a long digression in which he paints in the strongest colours the debauchery and extravagance of the banquets of voluptuaries, in order to contrast them as much as possible with the sacred feasts of the Therapeuts. " In the first place they all come together at the end of every seventh week, for they reverence not only the simple period of seven days, but also the period of the power [or square] of seven, since they know that the 'seven' is pure and ever- virgin. Their seventh day festival then is only a prelude to their greatest feast, which is assigned to the fiftieth, the most holy and natural of numbers, [the sum] of the powers of the [perfect] right- angled triangle, which has been appointed as the origin of the generation of the cosmic elements. "When then they have assembled together, clad in white robes, with joyous looks and with the PHILO ON THE COMTEMPLATIVE LIFE. 75 greatest solemnity, at sign from one of the Ephe- mereuts for the day (for this is the usual name The for those who are engaged in such duties), and before On the , . i ,-, • Fiftieth sitting down, standing one beside the other in Day. rows in a certain order, and raising their eyes and hands to heaven — their eyes, since they are trained to gaze on things worthy of contemplation ; and their hands, since they are pure of gain, unstained by any pretence of money-making affairs — they offer prayer unto God that their banquet may be pleasing and acceptable. " After prayers the seniors sit down to table, following the order of their election. For they do Seniority. not regard as seniors merely those who are advanced in years and have reached old age (nay, they regard such as quite young children if they have only lately fallen in love with the higher life), but such as have grown up and arrived at maturity in the contemplative part of philosophy, which is unqestionably its fairest and most divine portion. "And women also share in the banquet, most of whom have grown old in virginity, preserving their The Women jT Disciples. purity not from necessity (as some or the priestesses among the Greeks), but rather of their own free-will, through their zealous love of wisdom, with whom they are so keenly desirous of spending their lives that they pay no attention to the pleasures of the body. Their longing is not for mortal children, but for a deathless progeny which the soul that is in love with God can alone bring forth, when the Father has implanted in it those spiritual light-beams, with which it shall 76 FRAGMENTS OF A FAITH FORGOTTEN. contemplate the laws of wisdom. There is, however, a division made between them in their places at table, the men being apart on the right, and the women apart on the left." (It should be remembered that it was the custom in the Greco-Roman world to recline at table, leaning on the left elbow with a cushion under the arm. The person reclining to the right of another was said to lie on the latter's breast (avaKeicrOat ev rw /CO'ATTO)). Cf. the canonical phrase, "the disciple who lay on His breast at meat.") " Perhaps you suspect that cushions, if not luxu rious at any rate of tolerable softness, are provided for people well-born and well-bred and students of philosophy, whereas they have nothing but mattresses of the more easily procurable material (the papyrus of the country), over which [they throw] the plainest possible rugs, slightly raised at the elbow for them to lean upon. For on the one hand they somewhat relax their [usual] Spartan rigour of life [on such occasions], while on the other [even at the banquets] they always study the most liberal frugality in everything, rejecting the allurements of pleasure with all their might. " Nor are they waited upon by slaves, since they consider the possession of servants in general to be contrary to nature. For nature has created all men free ; but the injustice and selfishness of those who strive after inequality (the root of all evil), have set the yoke of power on the necks of the weaker and harnessed them to [the chariots of] the stronger. PHILO ON THE CONTEMPLATIVE LIFE. 77 " So in this holy banquet there is no slave, as I have said, but it is served by free men who perform the necessary service, not by compulsion, or waiting for orders, but of their own free-will anticipating the requests [of the guests] with promptitude and eagerness. For they are not chance free men who are appointed for such service, but juniors of the order who have been selected in order of merit with every possible care, who (as those noble and well-born and anxious to reach the summit of virtue should) with affectionate rivalry, as though they were their legitimate children, wait upon these fathers and mothers of theirs, regarding them as their common parents, bound to them with closer ties than their parents by blood : since, for those who think, there is no closer tie than virtue and goodness. And they come in to serve ungirdled, with their robes let down, so that no resemblance to a slave's dress may be introduced. " I know that some of my readers will laugh at such a banquet as this ; but such laughter will bring them weeping and sorrow. " Nor is wine brought in on these occasions, but the clearest water, cold for the majority, and The warmed for those of the older men whose tastes are delicate. The table moreover contains nothing that has blood in it, for the food is bread with salt for seasoning, to which hyssop is added as an extra relish for the gourmands. For just as right reason bids priests make offerings free from wine and blood, so does it bid these sages live. For wine is a drug that brings on madness, and costly 78 FRAGMENTS OF A FAITH FORGOTTEN. seasonings rouse up desire, the most insatiable of beasts. So much, then, for the preliminaries of the banquet. "Now, after the guests have taken their places in the ranks I have described, and the waiters have taken their stand in order, ready to serve, when complete silence is gained— (and when is there not ? you may say ; but then there is deeper silence than before, so that no one ventures to make a sound or even breathe at all hard) — the president searches out some passage in the sacred scriptures or solves some difficulty propounded by one of the members, without any thought of display, for he does not aim at a reputation for cleverness in words, but is simply desirous of getting a clearer view of some points [of doctrine]; and when he has done so, •he unselfishly shares it with those who, though they have not such keen vision as himself, never theless have as great a longing to learn. ' The president for his part employs a somewhat leisurely method of imparting instruction, pausing at intervals and stopping for frequent recapitulations, impressing the ideas on their souls. (For when, in giving an interpretation, one continues to speak rapidly without pausing for breath, the mind of the hearers is left behind unable to keep up the pace, and fails to comprehend what is said.) While they, on their side, fixing all their attention upon him, remain in one and the same attitude listing attentively, showing their understanding and comprehension [of his words] by nod and look; praise of the speaker by a pleased expression and PHILO ON THE CONTEMPLATIVE LIFE. 79 the thoughtful turning to him of their faces, and hesitation by a mild shake of the head and a motion of the forefinger of the right hand. And the juniors who stand at service are just as attentive as the seniors at table. "Now the interpretation of the sacred scriptures is based upon the under-meanings in the allegorical The Inter- , , , ill: pretation of narratives; for these men look upon the whole or Scripture. their law-code as being like to a living thing, having for body the spoken commands, and for soul the unseen thought stored up in the words (in which thought the rational soul [of the student] begins to contemplate things native to its own nature more than in anything else) — the inter pretation, as it were, in the mirror of the names, catching sight of the extraordinary beauties of the ideas contained in them, unwrapping and unrobing the symbols from them, and bringing to light the naked inner meanings, for those who are able with a little suggestion to arrive at the intuition of the hidden sense from the apparent meaning. "When then the president seems to have dis coursed long enough, and the discourse, according to its range, to have in his case made good practice at the points aimed at, and in theirs [to have met with due] attention, there is a burst of applause from the company, as though they would offer their congratulations, but this is restricted to three claps of the hands. " Then the president, rising, chants a hymn which has been made in God's honour, either a new one The which he has himself composed, or an old one of of Hymns. 80 FRAGMENTS OF A FAITH FORGOTTEN. the ancient poets. For they have left behind them many metres and tunes in trimetric epics, proces sional hymns, libation odes, altar-chants, stationary choruses, and dance-songs, [all] admirably measured off in diversified strains. " And after him the others also in bands, in proper order, [take up the chanting], while the rest listen in deep silence, except when they have to join in the burden and refrains ; for they all, both men and women, join in. Then when hymns are over, the juniors bring Bread and in the table, which was mentioned shortly before, with the all-pure food upon it, leavened bread, with flavouring of salt mingled with hyssop, out of respect to the holy table set up in the holy place of the temple. For on this table are loaves and salt without seasoning ; the loaves are unleavened and the salt unmixed with anything else ; for it was fitting that the simplest and purest things should be allotted to the most excellent division of the priests, the reward of their ministry, while the rest should strive after things of similar purity, but abstain from the same food [as the priests], in order that the more excellent should have this privilege. "After the banquet they keep the holy all-night ^ Sacred festival. And this is how it is kept. They all stand up in a body, and about the middle of the entertain ment they first of all separate into two bands, men in one and women in the other, And a leader is chosen for each, the conductor whose reputation is greatest and the one most suitable for the post. Dancing. PHILO ON THE CONTEMPLATIVE LIFE. 81 They then chant hymns made in God's honour in many metres and melodies, sometimes singing in chorus, sometimes one band beating time to the answering chant of the other, [now] dancing to its music, [now] inspiring it, at one time in processional hymns, at another in standing songs, turning and returning in the dance. " Then when each band has feasted [that is, has sung and danced] apart by itself, drinking of God- pleasing [nectar], just as in the Bacchic rites men drink the wine unmixed, then they join together, and one chorus is formed of the two bands, in imitation of the joined chorus on the banks of the Red Sea because of the wonderful works that had been there wrought. For the sea at God's command became for one party a cause of safety and for the other a cause of ruin." (Philo here refers to the fabled dance of triumph of the Israelites at the destruction of Pharaoh and his host, when Moses led the men and Miriam the women in a common dance ; but the Therapeuts all over the world could not have traced the custom to this myth.) " So the chorus of men and women Therapeuts, being formed as closely as possible on this model, by means of melodies in parts and harmony — the high notes of the women answering to the deep tones of the men — produces a harmonious and most musical symphony. The ideas are of the most beautiful, the expressions of the most beautiful, and the dancers reverent; while the goal of the ideas, expressions, and dancers is piety. 82 FRAGMENTS OF A FAITH FORGOTTEN. The Morning Prayer. " Thus drunken unto morning's light with this fair drunkenness, with no head-heaviness or drowsi ness, but with eyes and body fresher even than when they came to the banquet, they take their stand at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. After this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. "So far then about the Therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the Father and Creator of the Universe by their virtue, which procures them His love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune, and the first comer in the race to the very goal of blessedness." With regard to the mystic numbers 7 and 50 A Note on mentioned in the text above, it may be of interest to Numbers. remark that Philo elsewhere (Leg. Alleg., i. 46) tells us that the Pythagoreans called the number 7 the ever-virgin, because "it neither produces any of the numbers within the decad [i.e., from 1 to 10] nor is produced by any of them." The power or square of 7 is 49, and the great feast therefore took place every fiftieth day. The number 50 is based on the proportioned of the sides of the " perfect " right- angled triangle, the famous Pythagorean triangle, PHILO ON THE CONTEMPLATIVE LIFE. 88 so often referred to by Plato. (Of. The Nuptial Number of Plato, by James Adam, M.A., Cambridge, 1891 ; the best work on the subject.) The sides of this triangle bear the proportions of 3, 4, and 5, and 32 4- 42 - 52, or 9 + 16 - 25 ; and 9 + 16 + 25 = 50. In another treatise (Qu. in Gen., iii. 39) we get some further interesting information concerning the 50. Philo speaks of two series, which he calls triangles and squares, namely 1, 3, 6, 10, and 1, 4, 9, 16. At first sight it is difficult to discover why Philo should call the first series of numbers triangles, but it has occurred to me that he had in mind some such arrangement as the following. Many interesting correspondences may be made out from the study of the apparently simple ordering of these points, monads, or atoms, but we are at present only engaged on the consideration of the number 50. With regard to the triangular series, 1, 3, 6, 10, it is to be noticed that 1 = 1; 3 =1 + 2; 6 = 1 + 2 + 3 ; and 10-1 + 2 + 3 + 4. With regard to the square series, 1, 4, 9, 16, we see at once that 1 = I2 ; 4 = 22 ; 9 = 32 ; and 16 = 42. Moreover 1 + 3 + 6 + 10 = 20 ; and 1 + 4 + 9 + 16 = 30; and finally 20 + 30 = 50. 84 FRAGMENTS OF A FAITH FORGOTTEN. Philo'a Connection with the Therapeuts. Much more could be said ; but our space is limited, and those who are interested in the matter can easily work out details for themselves. In reading this treatise and the rest of the references to the Therapeuts scattered through Philo's writings, the chief questions that naturally arise are : What was Philo's connection with them ; and how far can we rely on his account ? There is an important passage in his writings which gives us the critical point of departure in seeking an answer. Philo (Leg. Alleg., i. 81) writes: " I too have ofttimes left my kindred and my friends and country, and have gone into the wilder ness [or into solitude] in order to comprehend the things worthy to be seen, yet have profited nothing ; but my soul was scattered or stung with passion, and lapsed into the very opposite current." We learn from this interesting item of autobio graphy that Philo had himself enjoyed no success in the contemplative life. This accounts for his great reverence and high respect for those who had succeeded in comprehending the things " worthy to be seen." Now as Philo never abandoned his property, he could therefore not have been a full accepted member of one of these brotherhoods. In all probability he belonged to one of their outer circles. As was the case with the Pythagoreans and Essenes, the Therapeuts had lay-pupils who lived in the world and who perhaps resorted to the community now and again for a period of "retreat," and then returned again to the world. That these lay-disciples were men of great ability PHILO ON THE CONTEMPLATIVE LIFE. 85 and insight is amply shown by the works of Philo The Lay himself, but that there was a large literature of a still loftier and more inspired character is also evident from what Philo has to say of his teachers. What has become of all these works, commentaries, interpretations, hymns, sermons, expositions, apoca lypses — works which aroused the admiration of so distinguished a writer as Philo ? It seems to me that though we may have some scraps of them embedded in the Jewish Pseudepigrapha which have come down to us, many of them belonged to the now lost precursors of the fragments of the Gnostic literature which have survived. But were the Therapeuts Jews, as Philo would lead us to believe in his apology for that nation ? It is evident from his own statements that the community which he describes, and with which he was probably connected as lay-pupil, was but one of a vast number scattered all over the world. Philo would have us believe that his particular community was the chief of all, doubtless because it was mainly Jewish, though not orthodoxly so, for they were " sun- worshippers." It is therefore reasonable to conclude that there were at this time numerous communities of mystics The and ascetics devoted to the holy life and sacred Commun- itjfls science scattered throughout the world, and that Philo's Mareotic community was one of these. Others may have been tinged as strongly with Eygptian, or Chaldsean, or Zoroastrian, or Orphic elements, as the one south of Alexandria was tinged with Judaism. It is further not incredible 86 FRAGMENTS OF A FAITH FORGOTTEN. that there were also truly eclectic communities among them who combined and synthesized the various traditions and initiations handed down by the doctrinally more exclusive communities, and it is in this direction therefore that we must look for light on the origins of Gnosticism and for the occult background of Christianity. These communities did not at this time propagandize, though they may have indirectly been at the back of some of the greatest propagandist efforts, as in the case of Philo. I also think that the later Gnostic communities did not propagandize directly, and that whatever works they may have put foward for lay-pupils or by lay-pupils were only a small part of their literature. For the people there were the Law and the Prophets and the Gospel; for the lay-pupils, the intermediate literature ; and for those within, those most highly mystical and abstruse treatises that none but the trained mystics could possibly understand or were expected to understand. JEWRY. THE third stream which poured into the matrix of The the Christian origins, was that of Jewry. Even Influence ° of before the Exile the undisciplined tribes composing this peculiar nation had had their "Schools of the Prophets," small communities holding themselves apart and recruited by seers and visionaries. Up to this time the traditions of the Jews and their JEWRY. 87 conceptions of religion had been mostly of a very crude nature compared to those of the more highly civilized nations which surrounded them, although of course they were distinguished by the particularism of a nascent exclusive monotheism and a growing detestation of idolatry. In Babylon, however, they came into intimate contact with a great and very ancient civilization, and the impression it made upon them can be clearly traced in the history of their subsequent religious development. Most of the nation remained contentedly in Babylon, while the leaders of those who returned set to work to rewrite their old traditions and reformulate their religious conceptions, by the light of the wider views they had absorbed — all of which is to be clearly traced in the various stages of evolution of their national scripture, the various deposits of which are revealed to us by the patient researches of scientific Biblical scholars and the ever new discoveries of archaeology. The Jewish writers appropriated to themselves the traditions of the great Semitic race and of the nations of Chaldsea and of Babylon, and used them for the glorification of their own origins and history, in the strange conviction that they all applied to them as the " chosen people " of God. The elaborate doctrine of purity on which the Persian Zoroastrian tradition laid such stress was eagerly adopted by their priesthood, and we perceive in their library of religious books the gradual elimination of the cruder ideas of Deity and the gradual development of far 88 FRAGMENTS OF A FAITH FORGOTTEN. History. higher conceptions in (at times) most wonderful poetic outbursts. It must not be supposed, however, that the re-writers and editors of the old traditions were forgers and falsifiers in any ordinary sense of the word. Antiquity in general had no conception of literary morality in its modern meaning, and all writing of a religious character was the outcome of an inner impulse. The wealth of technical terms bestowed on these ancient writers and their methods by modern Biblical critics forces the student almost unconsciously to read into those times ideas and standards that had then no existence. Again, a common fault is to endow these ancient worthies of the Jews with motives of action and refinements of belief which only belong to the best in Christendom ; and so we not only do grave injustice to their memories, but we read into their history an atmosphere of too great refinement for the actual Jew of the period to have lived in. It should also be remembered that the mythologizing of history and the historicizing of mythology were not peculiar to the Jews, but common to the times; what was peculiar to them was their fanatical belief in Divine favouritism and their egregious claim to the monopoly of God's providence. Now the Jews, as all children of the desert, The had ingrained in them an invincible longing for of History, freedom, and at the same time they had the innate poetic imagination of all those who live in close contact with nature. The two "kingdoms" that were always fighting JEWRY. 89 among themselves and with their neighbours, " Israel " and "Judah," were successively deported by the Assyrian authorities, to remove a centre of perpetual disturbance. The "ten tribes" who were the first to be deported, consisting as they did of elements more adaptable to their surroundings than the Judaeans, settled down in Babylonia and gradually adapted themselves to their new environment; it would be interesting to know what development occurred in the schools of their prophets in contact with the ancient Chaldaean wisdom, and the subsequent history of that " Israel " which not only thus settled in Babylon, but remained there. When the more turbulent Judaean tribes were subsequently in their turn deported, some of them followed the example of their kinsfolk ; but most of the Judseans refused to adapt themselves to the new conditions, they pined for their freedom, and in spite of their being surrounded by the monuments of a great civilisation, looked back to their poor settlement of Jerusalem as though it had been in the land of Paradise, and its meagre homes the palaces of kings. The fathers wove for the children stories of the beauty and richness of their native land, of the glories of its palaces, and the great deeds of their ancient sheiks ; above all things they insisted on their peculiar destiny as men who had made a compact with a God who had promised them victory over all foes. The fathers, who had gradually grown to believe their own stories, died before the conqueror Cyrus, in gratitude for their help against the Assyrian power, granted the return of the Judesan 90 FRAGMENTS OF A FAITH FORGOTTEN. folk. Those who returned were of the next generation, and they reoccupied the ruins of Jerusalem with ideas of a former greatness which existed in the poetic imagination and love of freedom of their sires rather than in actual history. Filled with an enthusiasm for the past, they wrote what their fathers had told them, expanding the old records into a splendid "history," and bringing into it all that they had developed of religion by controversy with the Babylonians and Persians a controversy which consisted in persistently main taining that their religion was better than their opponents', claiming the best in their opponents' position or tradition as their own, and ever- asserting that they had something still higher as well. Now the Jew had such a firm conviction that Honest he was the Chosen of God that he probably really Self- v v i n , . - J delusion. elievect all his assertions; in any case the sense of history did not exist in those days, and there was no one to check the enthusiasm of these early scribes. They probably argued : We are the chosen people of God ; our religion is better than any other religion, in fact all other religions are false, all other Gods false ; the palmy days of our religion were before the Captivity ; those times must have been greater than the best times in other nations, our temple must have been grander, our sacrifices greater than any other in the world ; our fathers have said it and we feel -it is true. In such a frame of mind and with the innate poetic fervour JEWRY. 91 of their nature they felt impelled to write, and by their writing transformed the old records out of all historic recognition, and from such beginnings gradually evolved a literature which future genera tions received without question, not only as a precise record of fact but as a divinely written scripture verbally inspired. The development of this literature was a natural growth, though the distinct factors which played a part in it are somewhat difficult to disentangle ; but there are distinct signs of repeated modifications of cruder conceptions, and of the leavening of the nation by a steadily developing spiritual force. Whence came this persistent spiritualizing of the old conceptions ? In vseeking for an answer to this question, the point of departure may be found in the fact that the The majority of the nation did not return ; and not only j this, but that the majority of the Jews in course of Juda time preferred to live among the Gentiles. In fact the members of the nation gradually became the great traders of the ancient world, so that we find colonies of them scattered abroad in all the great centres ; for instance, shortly after the founding of Alexandria we hear of a colony of no fewer than 40,000 Jews planted there. These Jews of the Diaspora or Dispersion were in constant contact with their Palestinian co-religionists on the one side, and on the other in intimate contact with the great civilizations in which they found a home. The expectation of the salvation of the race and of a Saviour of the race, which the Jews Zealotism. absorbed from Zoroastrianism, they adapted to 92 FRAGMENTS OF A FAITH FORGOTTEN. their own needs and to the conviction that Israel was the Chosen of God. This expectation was for long entirely of a material nature ; they looked for a king who should restore them to freedom and tread under foot the nations of the world, when he would reign for one thousand years in Jerusalem. All this was to be effected by the direct interposition of Yahweh, their God. For some four hundred years, up to the final destruction of Jerusalem by Titus, we are presented with the spectacle of a most determined struggle for freedom ; for the Jews were ever disappointed of their hopes, and had to submit to the successive overlordship of Greece and Rome. But hope ever sprang up again and again after every new disappointment, and we find in their literature the record of a determined opposition to the conqueror, fanned into fever heat by the fiery exhortations and denunciations of a pseudoprophetical character which has no parallel in the history of the world. If in the Greek genius was centred the struggle for the freedom of the intellect, in the Jewish nation was centred the struggle for personal freedom: and in the Roman Empire, after the destruction of Jerusalem, Jewry finally became the centre of all disaffection and revolutionary ideas. At the back of all of this was the peculiarly Pharisaism, exclusive faith which the Jew had evolved, and which from a Roman point of view constituted him "the hater of mankind." But this fanatical Zealotism, although it was directly nourished by the more unbalanced pronouncements of the religious writers and prophets, became more and more dis- JEWRY. 93 tasteful to the better elements in the nation. These better elements we find represented by the more spiritual views that by degrees worked into the sacred literature, and the nation was gradually leavened by Pharisaism, which, though running to the extreme of minute ceremonial and the most elaborate rules of external purity, was nevertheless a most potent factor in the widening of the religious horizon. The external side of Pharisaism is fairly well known to us ; but the inner side of this great movement, to which all the most learned of the Jews belonged, is but little understood. Pharisaism was in course of time divided into numerous schools, the strictest of which led the life of rigid internal purity. Leading such a life, it could not but be that their ideas became of a more spiritual nature; indeed Pharisaism had its origin in Babylon, and it represented the main stream of Chaldsean and Persian influence on Jewry. Along this line of tradition we find gradually evolved a far more spiritual view of the Messiah- The doctrine; Israel was not the physical nation of and833 the Jews, but the Elect of God chosen out of all E88ene8' nations ; the servants of God were those who served Him with their hearts and not with their lips; the God of this Israel abhorred their blood sacrifices. But such views as these, although they indirectly influenced the public scripture of the nation, could not be boldly declared among a people that had ever stoned its prophets and delighted in blood- sacrifice. Such views could only be safely discussed in private, and we find numerous records of the 94 FRAGMENTS OF A FAITH FORGOTTEN. existence of schools of Chassidim and those whom Josephus calls Essenes, among whom were the most pure and learned of the Jews, the " Rabbis of the South," living apart and in retirement. These schools and communities seem to have looked back to the stern physical discipline of the Schools of the Prophets on the one hand, and to have been in contact with the spiritual ideas of the Babylonian wisdom-discipline on the other. In Babylon we see how one of the nation's seers The Inner contacted part of the Chaldsean wisdom-tradition, and the famous " Vision of Ezekiel " was subsequently invoked as canonical authority for all that range of ideas which we find revived so many hundreds of years later in Mediaeval Kabalism. But in order to understand the nature of the studies and inner experiences of the members of these mystic schools of Chassidim and their imitators, it is necessary to have a critical acquaintance with non-canonical Jewish writings, especially the wisdom-literature and those numerous apocrypha, and apocalypses, and apologies for unfulfilled prophecy — a mass of pseudepigraphs which were so busily produced in the last centuries preceding our era and in its earliest centuries. It is true we possess only the fragmentary remains of this once enormous literature, most probably only the works that were written for general circulation, and principally by those members of these communities who were still obsessed by the Zealot conception of Israel; but enough remains to fill in some very necessary outlines of the background of the Gnosis, and to enable us to realise how JEWRY. 95 earnestly men were striving for a purer life and greater knowledge of God in those early days. These mystic schools of Jewish theosophy had an enormous influence on nascent Christianity; the innermost schools influenced the inner schools of Christendom, and the general literature of the intermediate circles left a deep mark on general Christianity. Most of these mystic schools and communities, whether of Greek or Egyptian or Jewish descent, when they came in contact with each other, gave and received. True that some of them refused to mix in person or doctrine, and there were rigidly conserva tive mystic schools of all three lines of descent; others, however, if not in their corporate capacity, at any rate in the persons of their individual members, gave and received, and so modified their preconcep tions and enlarged their horizon. Indeed, in the last two centuries prior to and first two centuries of our era there was an enormous enthusiasm for syncretism and syntheticism among the members of such schools, the effects of which are plainly traceable in the fragments of the Gnosis preserved to us by the polemical citations of the heresiologists of later orthodoxy. ALEXANDRIA. The rough outlines of the background of the Gnosis which we have endeavoured to sketch, are of necessity of the vaguest, for each of the many 96 FRAGMENTS OF A FAITH FORGOTTEN. subjects touched upon is deserving of a volume or several volumes. Our intention has only been to give some general idea of the manifold lines along which its complicated heredity has to be traced. But our sketch is so vague that perhaps it may be as well, before proceeding further, to give the reader some notion of the more immediate outer conditions in which the Christian Gnosis lived and — we will not say died, but — disappeared. Insistence upon some of the points already touched upon and a few more details may serve to make the matter clearer ; and the best spot from which to make our observation is Alexandria, and the best time for a retrospect is the epoch when General Christianity had definitely won its victory and driven the Gnosis from the field. It should be remembered that in the following sketch we shall attempt to depict only the outer appearances of things; within, as we have already suggested and as we shall show in the sequel, there was a hidden life of great activity. If there was an enormous public library at Alexandria, there were also many private libraries of the inner schools dealing with the sacred science of unseen things. It was precisely from these private circles that all mystic writings proceeded, and we can see from the nature of the Gnostic and other works of this kind which have reached us, that their authors and compilers had access to large libraries of mystic lore. Let us then carry our minds foward to the A Bird's-eye last quarter of the fourth century of the present City*C era, when Hypatia was a girl, after the hopes ALEXANDRIA. 97 of the School that traced its descent through Plato and Pythagoras from Orpheus, had received so rude a shock from the early death of Julian, the emperor-philosopher; just in time to see the Serapeum still standing, unviolated by the icono clastic hands of a fanaticism that was the immediate progeny of Jewish Zealotism and entirely foreign to the teaching of the Christ. Let us ascend the great lighthouse, 400 feet high, on the island off the mainland, the world-famous Pharos, and take a bird's-eye view of the intellectual centre of the ancient Western world. The city lies out before us on a long ribbon of land or isthmus, between the sea front and the great lake towards the south, Lake Mareotis. Far away to the left is the most westerly mouth of the Nile, called the Canopic, and a great canal winds out that way to Canopus, where is the sacred shrine of Serapis. Along it, if it were festival-time, you would see crowds of pilgrims, hastening, on gaily decorated barges, to pay their homage to certain wise priests, one of whom about this time was a distinguished member of the later Platonic School. The great city with its teeming populace stretches out before us with a sea-frontage of some four or five miles; in shape it is oblong, for when Alex ander the Great, hundreds of years ago, in 331 B.C., marked out its original walls with the flour his Macedonian veterans carried (perhaps according to some national rite), he traced it in the form of a chlamys, a scarf twice as long as it was broad. Two great streets or main arteries, in the form M 98 FRAGMENTS OF A FAITH FORGOTTEN. of a cross, divide it into four quarters. These thoroughfares are far wider than any of our modern streets, and the longer one, parallel to the shore, and extending through the outlying suburbs, has a length of three leagues, so that the Alexandrians consider it quite a journey to traverse their city. Where these streets cross is a great square sur rounded with handsome buildings, and adorned with fountains, statues and trees. There are many other squares and forums also, but none so vast as the great square. Many pillars and obelisks adorn the city; the most conspicuous of them being a flat- topped pillar of red stone, on a hill near the shore, and two obelisks on the shore itself, one of which is the present Cleopatra's Needle. The island on which we are standing is joined to the main-land by a huge mole almost a mile long, with two water-ways cutting it, spanned with bridges, and defended with towers. This mole helps to form the great harbour on our right, and the smaller and less safe harbour on our left. There is also a third huge dock, or basin, in the north-west quarter of the city, closed also by a bridge. The two main thoroughfares divide Alexandria into four quarters, which together with the first suburb of the city were originally called by the first five letters of the alphabet. The great quarter on our left is, however, more generally known as the Bruchion, perhaps from the palace Ptolemy Soter set aside to form the nucleus of the great library. It is the Greek quarter, the most fashionable, and archi tecturally very magnificent. There you see the vast ALEXANDRIA. 99 mausoleum of Alexander the Great, containing the golden coffin in which the body of the world-conquer ing hero has been preserved for hundreds of years. There, too, are the splendid tombs of the Ptolemies, who ruled Egypt from the time of the division of Alexander's empire till the latter part of the first century B.C. when the Romans wrested the kingdom from Cleopatra. Observe next the great temple of Poseidon, god of the sea, a favourite deity of the sailor populace. There, too, is the Museum, the centre of the university, with all its lecture rooms and halls, not the original Museum of the Ptolemies, but a later building. Baths, too, you see everywhere, thousands of them, magnificent buildings where the luxurious Alexandrians spend so much of their time. On the right is the Egyptian quarter, the north western, called Rhacotis, a very old name dating back to a time when Alexandria did not exist, and an old Egyptian burg, called Ragadouah, occupied its site. The difference in the style of achitecture at once strikes you, for it is for the most part in the more sombre Egyptian style ; and that great building you see in the eastern part of the quarter is the far-famed Serapeum ; it is not so much a single building as a group of buildings, the temple of course being the chief of them. It is a fort-like place, with plain heavy walls, older than the Greek buildings, gloomy and severe and suited to the Egyptian character ; it is the centre of the " Heathen " schools, that is to say, the Barbarian or non-Greek lecture halls. You will always remember the Serapeum by its vast flights of steps bordered with 100 FRAGMENTS OF A FAITH FORGOTTEN. innumerable sphinxes, both inside and outside the great gate. If you could see underneath the buildings, you would be struck with the network of vaults and crypts on which the whole city seems to have been built ; these vaults are used mostly as underground cisterns for the storage of water — a most necessary provision in so poorly rain-fed a country as Egypt. The south-eastern quarter, behind the Bruchion, is the centre of the Jewish colony, which dates back to the days of Alexander himself, and has never numbered less than 40,000 Hebrews. The great open space to the left of the Bruchion is the Hippodrome or race-course, and further east still along the shore is the fashionable suburb of Nicopolis, where perchance Hypatia lives. On the other side of the city, beyond Rhacotis, is a huge cemetery adorned with innumerable statues and columns, and known as Necropolis. But the various styles of architecture and distinct The characteristics of the various quarters can give but Populace. little idea of the mixed and heterogeneous populace assembled on the spot where Europe, Asia, and Africa meet together. First you have the better class Egyptians and Greeks, mostly extremely refined, haughty and effeminate ; of Romans but a few— the magistrates and military, the legionaries of the guard who patrolled the city and quelled the frequent riots of religious disputants ; for all of whom, Jew or Christian, Gnostic or Heathen, they had a bluff and impartial contempt. In the more menial offices vou see the lower-class ALEXANDRIA. 101 mixed Egyptians, the descendants of the aboriginal populace, perchance, crowds of them. Thousands of Ethiopians and negroes also, in the brightest possible colours. There, too, you see bands of monks from the Thebaid, many from the Nitrian Valley, two or three days' journey south into the desert, beyond the great lake ; they are easily distinguishable, with their tangled unkempt locks, and skins for sole clothing — for the most part at this time a violent, ignorant, and ungovernable set of fanatics. Mixed with them are people in black, ecclesiastics, deacons and officers of the Christian churches. Down by the harbours, however, we shall come across many other types, difficult to distinguish for the most part because of the interblending and mixture. Thousands of them come and go on the small ships which crowd the harbours in fleets. Many are akin to the once great nation of the so- called " Hittites " ; Phoenician and Carthaginian sailor-folk in numbers, and traders from far more distant ports. Jews everywhere and those akin to Jews, in all the trading parts ; some resembling Afghans ; ascetics, too, from Syria, descended from the Essenes, per chance, or Therapeutae, paying great attention to cleanliness. Also a few tall golden-haired people, Goths and Teutons perchance, extremely contemp tuous of the rest, whom they regard as an effeminate crowd — big, tall, strong, rough fellows. A few Persians also, and more distant Orientals. Perhaps, however, you are more interested in the 102 FRAGMENTS OF A FAITH FORGOTTEN. Christian populace, a most mixed crowd without and within. The city ecclesiastics are busied more with politics than with religion ; the rest of the faithful can be divided into two classes, offering widely different presentments of Christianity. On the one hand, the lowest classes and many of the monks, bigoted and ignorant, contemptuous of all education, devoted to the cult of the martyrs, thirsting for the blood of the Jews, and wild to overthrow every statue and raze every temple to the ground. On the other hand, a set of refined disputants, philo sophical theologians, arguing always, eager to enter the lists with the Pagan philosophers, spending their lives in public discussions, while the crowds who come to hear them are mostly indifferent to the right or wrong of the matter, and applaud every debating point with contemptuous impartiality, enjoying the wrangle from the point of view of a refined scepticism. But we must hasten on with our task, and The complete our sketch of the city with a brief reference to two of its most famous institutions, the Library and Museum. Even if most of us have had no previous acquaintance with the topography of Alexandria, and are perfectly ignorant of the history of its schools, we have at any rate all heard of its world-famed Library. When the kingdom of Alexander was divided among his generals, the rich kingdom of Egypt fell to the lot of Ptolemy I., called Soter, the Saviour. Believing that Greek culture was the most civilising factor in the known world, and Greek methods the ALEXANDRIA. 103 most enlightened, Soter determined not only to make a small Greece in Egypt, but also to make his court at Alexandria the asylum of all the learning of the Grecian world. Fired with this noble ambition he founded a Museum or University, dedicated to the arts and sciences, and a Library. Had not Aristotle the philosopher taught his great leader, Alexander, the art of government; and should not the chief of his generals therefore gather together all the works that dealt with so useful a science ? For tunately, however, the original plan of a purely political library was speedily abandoned and more universal views prevailed. It is, however, not unlikely that Ptolemy, as an Egyptian ruler, did but found a new library for his capital in emulation of the many libraries already existing in that ancient land. We have only to recall the vast collection of Osymandyas at Thebes, the " Remedy of the Soul," to be persuaded of the fact. Therefore, though the Alexandrian Library was the first great public Grecian library, it was by no means the first in Egypt. Nor was it even the first library in Greece; for Poly crates of Samos, Pisistratus and Eucleides of Athens, Nicocrates of Cyprus, Euripides the poet, and Aristotle himself, had all large collections of books. To be brief ; the first collection was placed in the part of the royal palaces near the Canopic Gate, the chief of these palaces being called the Bruchion, close to the Museum. A librarian and a staff were appointed — an army of copyists and calligraphists. There were also scholars to revise and correct the 104 FRAGMENTS OF A FAITH FORGOTTEN. texts, and chorizontes (xwptfrvres) to select the authentic and best editions; also makers of cata logues, categories and analytics. Under the first Ptolemies the collecting of books became quite a mania. Ptolemy Soter had letters sent to all the reigning sovereigns begging for copies of every work their country possessed, whether of poets, logographers, or writers of sacred aphorisms, orators, sophists, doctors, medical philoso phers, historians, etc. Ptolemy II. (Philadelphus) commissioned every captain of a vessel to bring him MSS., for which he paid so royally that many forgeries were speedily put on the market. Attalus and Eumenes, kings of Pergamus, in north-west Asia Minor, established a rival library in their capital, and prosecuted the search for books with such ardour that the library of Aristotle, bequeathed to Theophrastus and handed on to Neleus of Scepsis, had to be buried to escape the hands of their rapacious collectors, only to find its way, however, to Alexandria at last. Philadelphus accordingly issued an order against the exportation of papyrus from Egypt, and thus the rival collectors of Pergamus had to be content with vellum; hence, some say, pergamene, parchemin, parchment. The commerce of MSS. was carried on throughout all Greece, Rhodes and Athens being the chief marts. Thus Alexandria became possessed of the most ancient MSS. of Homer and Hesiod and the Cyclic poets ; of Plato and Aristotle, of ^Eschylus, Sophocles and Euripides, and many other treasures. Moreover, large numbers of translators were ALEXANDRIA. 105 employed to turn the books of other nations into Greek. The sacred books of the nations were trans lated, and the Septuagint version of the Hebrew Bible was added to the number, not without miracle, if we are to believe the legend recounted by Josephus. Even by the time of Ptolemy III. (Euergetes) the Bruchion could not contain all the books, and a fresh nucleus was established in the buildings of the Sera- peum, on the other side of the city, but not in the temple itself with its four hundred pillars, of all of which Pompey's Pillar alone remains to us. What a wealth of books in so short a time ! Even in the times of the first three Ptolemies, we read of 400,000 rolls or volumes. What then must have been the number in later years ? Some say they exceeded a million rolls and papyri. Let us, however, remem ber that a " book " or " roll " was generally not a volume as with us, but rather the chapter of a work. We read of men writing " six thousand books " ! The rolls had to be comparatively small, for the sake of convenience, and a work often had as many rolls as it contained books. We must, therefore, bearing this in mind, be on our guard against exaggerating the size of the great Library. The Serapeum, however, soon contained as many books as the Bruchion, and all went well till 47 B.C., when the great fire which destroyed Csesar's fleet, burnt the Bruchion to the ground. An imaginative versifier, Lucian, asserts that the glow of the con flagration could be seen as far as Rome ! So they had to rebuild the Bruchion, and put into the new building the famous library of Pergamus, 106 FRAGMENTS OF A FAITH FORGOTTE . which the city had bequeathed to the Senate, and which the infatuated Mark Antony handed over to Cleopatra, last of the Ptolemies. When the glory of Alexandria began to depart, its library began to share its fate. Julian, the emperor (360-363), took many volumes to enrich his own library ; when the " Christian " fanatics in 387 stormed the Serapeum, they razed the temple to its foundation, and nothing of the library was left but the empty shelves. Finally in 641 Amru, general of Omar, second in sucession to the Prophet, fed the furnaces of the 4000 baths of Alexandria for full six months with the Bruchiori's priceless treasures. If what the rolls contained were in the Koran, they were useless, if what they taught were not in the Koran, they were pernicious ; in either case, burn them ! Some Mohammedan apologists have lately tried to whitewash Omar and deny the whole story; but perhaps he is as little to be excused as the "Christian" barbarians who devastated the shelves of the Serapeum. Such was the written material on which the The scholars, scientists and philosophers of Alexandria had to work. And not only was there a library, but also a kind of university, called the Museum, dedicated to the arts and sciences, and embracing among other things an observatory, an amphitheatre of anatomy, a vast botanical garden, an immense menagerie, and many other collections of things useful for physical research. It was an institution conceived on a most liberal plan, an assembly of savants lodged in a palace, ALEXANDRIA. 107 richly endowed with the liberality of princes, exempt from public charges. Without distinction of race or creed, with no imposed regulations, no set plan of study or lecture lists, the members of this distinguished assembly were left free to prosecute their researches and studies untrammelled and unhampered. In their ranks were innumerable poets, historians, geometricians, mathematicians, astronomers, translators, critics, commentators, physicians, professors of natural science, philolo gists, grammarians, archaeologists ; in brief, savants of all sorts laying the first foundations of those researches which have once more in our own time, after the lapse of centuries, claimed the attention of the world. True, the Museum of Alexandria made but faltering steps where we to-day stride on with such assurance ; but the spirit and method were the same, feeble compared to our strength, but the same spirit now made strong by palin genesis. Very like was the temper then, in the last three centuries before the Christian era, to the temper that has marked the last three centuries of our own time. Religion had lost its hold on the educated ; scepticism and " science " and misunder stood Aristotelian philosophy were alone worthy of a man of genius. There were " emancipated women " too, " dialectical daughters," common enough in those latter days of Greece. Had not, thought these schoolmen, their great founder, Alexander, conquered the political world by following the advice of his master Aristotle ? They 108 FRAGMENTS OF A FAITH FORGOTTEN. also, would follow the teaching of the famous Stagirite, who had mapped out heaven and earth and all things therein, and soon they too would conquer what else of the world there was to be conquered, both natural and intellectual. It seemed so probable then, so simple and logical. It seems to be probable even now — to some minds ! So they set to work with their commenting, and criticizing, their philologizing, their grammar, and accentuation, their categorizing and cataloguing. They set to work to measure things ; being pupils of Euclid, they attempted to measure the distance of the sun from the earth ; and Eratosthenes, by copper armillse, or circles for determining the equinox, calculated the obliquity of the ecliptic, and by further researches calculated the circumference of the earth ; he also mapped out the world from all the books of travel and earth-knowledge in the great Library. In mechanics, Archimedes solved the mys teries of the lever and hydrostatic pressue which are the basis of our modern statics and hydrostatics. Hipparchus too thought out a theory of the heavens, upside down in fact, but correct enough to calculate eclipses and the rest ; and this, three hundred years later, under the Antonines, was revamped by a certain Ptolemy, a commentator merely and not an inventor, the patent now standing in his name. Hipparchus was also the father of plane and spherical trigo nometry. But enough has already been said to give us an idea of the temper of the times, and it would be too long to dwell on the long list of famous names in ALEXANDRIA. 109 other departments — encyclopaedists and grammarians like Callimachus and Aristophanes; poets such as Theocritus. Thus with the destruction of the building in the fire of Caesar's fleet and with the Roman conquest the first Museum came to an end. It is true that a new Museum was established in the reign of Claudius (41-50 A.D.), but it was a mere shadow of its former self, no true home of the Muses, but the official auditorium of the wearisome writings of an emperor- scribbler. Claudius had written in Greek, Tnagis inepte quam ineleganter, as Suetonius remarks, eight books of a history of Carthage, and twenty books of a history of Etruria. He would, therefore, establish a Museum and have his precious writings read to sycophant professordom once a year at least. Thus passed away the glory of that incarnation of scholar ship and science; it was a soulless thing at best, marking a period of unbelief and scepticism, and destined to pass away when once man woke again to the fact that he was a soul. And what of the outer schools of so-called philosophy during that period ? They, too, were The Schoola barren enough. The old sages of Greece were sophists, no more. Pythagoras, Socrates, Plato, and Aristotle had passed from the sight of mortals. The men who followed them were for the most part word- splitters and phrase-weavers. Dialectic arguers of the Megaran school, Eristics or wranglers, Pyrrhonists or doubters, Cyrenaics who believed in the senses alone as the only avenues of knowledge, pessimists and annihilationists, a host of later 110 FRAGMENTS OF A FAITH FORGOTTEN. Sceptics, Cynics, Epicureans, Academics, Peripatetics and Stoics — Epicureans who sought to live comfort ably; Stoics who, in opposition to Plato's doctrine of social virtues, asserted the solitary dignity of human individualism. After the three great reigns of the first Ptolemies, Alexandria fell morally, together with its rulers; for one hundred and eighty years " sophists wrangled, pedants fought over accents and readings with the true odium grammat-icum" till Cleopatra, like Helen, betrayed her country to the Romans, and Egypt became a tributary province. So far there had been no philosophy in the proper sense of the word ; that did not enter into the curriculum of the Museum. Hitherto Alexandria had had no philosophy of The Dawn- her own, but now she is destined to be the crucible in which philosophic thought of every kind will be fused together; — and not only philosophy, but more important still, religio-philosophy and theosophy of every kind will be poured into the melting pot, and many strange systems and some things admirably good and true will be moulded out of the matter cast into this seething crucible. So far the Grecian genius has only thought of airing its own methods and views before the East. Into Egypt, Syria, Persia, into India even, it has flitted and sunned itself. It has taken many a year to convince Greek complacency that the period of world-genius is not bounded on one hand by Homer and on the other by Aristotle. Slowly but remorselessly it is borne in upon Hellenic ingenuity that there is an antiquity in the world beside which ALEXANDRIA. Ill it is a mere parvenu. The Greek may despise the Orientals and call them mere " barber " or Barbarians, because they are strangers to the Attic tongue; but the Barbarian is to laugh last and laugh best after all, for he has a carefully guarded heirloom of wisdom, which he has not yet quite forgotten. The Greeks have had the tradition, too, and have even revived it, but have now forgotten again ; the sceptics have replaced Orpheus by Homer, and Pythagoras and the real Plato by Aristotle. Their Mysteries are now masonic and no longer real — except for the very very few. And if the Greek despised the Barbarian, the Barbarian, in his turn, thought but little of the Greek. " You Greeks are but children, O Solon," said the wise priest of Sais to the Attic law -giver. You Greeks misunderstand and change .the sacred myths you have . "Tg^ jidogted, fickle and careless, and superficial in things religious. Such was the criticism of the ancient Barbarian on the young and innovating Greek. Slowly but surely the wisdom of the Egyptians, of the Babylonians and Chaldaeans, and its reflection in some of the Jewish doctors, of Persia, too, and perhaps even of India, begins to react on the centre of Grecian thought, and religion and all the great problems of the human soil begin to oust mere scholasticism, beaux arts and belles lettres, from the schools ; Alexandria is no longer to be a mere literary city, but a city of philosophy in the old sense of the term : it is to be wisdom-loving ; not that it will eventually succeed even in this, but it will try to succeed. 112 FRAGMENTS OF A FAITH FORGOTTEN. There is to be a new method too. The concealed and hidden for so many centuries will be discussed and analyzed ; there will be eclecticism, or a choosing out and synthesizing ; there will be syncretism and a mingling of the most heterogeneous elements into some sort of patchwork ; there will be analogeticism or comparison and correspond encing ; efforts to dis cover a world-religion ; to reconcile the irreconcilable ; to synthesize as well science, philosophy and religion ; to create a theosophy. It will apparently fail, for the race is nearing its end ; it is the searching for truth at the end of a long life with an old brain, with too many old tendencies and prejudices to eradicate. The race will die and the souls that ensouled it will go out of incarnation, to reappear in due time when the wheel has turned. The old race is to be replaced with new blood and new physical vigour ; but the mind of the new race is incapable of grasping the problems of its predecessors : Goths, Teutons, Vandals, Huns, Celts, Britons, and Arabs are bodies for a far less developed batch of souls. True the new race will also grow and develop and in its turn reach to man hood and old age, and far transcend its predecessor in every way ; but when a child it will think as a child, when a man as a man, and when aged as the aged. What could the barbarian Huns and Goths and Arabs make of the great problems that confronted the highly civilised Alexandrians ? For the new race a new religion therefore, suited to its needs, suited perchance to its genius, suited to its age. What its actual historic origins were are so far shrouded in impenetrable obscurity; what ALEXANDRIA. 113 the real history of its Founder was is impossible to discover. This much, however, is certain, that a new key note was struck for the tuning up of the new The New instrument. It is always a dangerous thing to generalize too freely, and paint the past in too staring splashes of colour, for in human affairs we find nothing unmixed ; good was mixed with evil in the old method, and evil with good in the new. The new method was to force out into the open for all men a portion of the sacred Mysteries and secret teachings of the few. The adherents of the new religion itself professed to throw open " everything"; and many believed that it had revealed all that was revealable. That was because they were as yet children. So bright was the light to them that they perforce believed it came directly from the God of all gods — or rather from God alone, for they would have no more of gods ; the gods were straightway transmuted into devils. The "many" had begun to play with psychic and spiritual forces, let loose from the Mysteries, and the "many" went mad for a time, and have not yet regained their sanity. Let us dwell on this intensely interesting phenomenon for a few moments. It is true that in the Roman Empire, which had now reduced the " world " to its sway, and thus politically united so many streams of ancient civilisa tion and barbarism into one ocean, things were in a very parlous state, morally and socially. The ancient order was beginning to draw to an end. Political freedom and independence were of the past, but 114 FRAGMENTS OF A FAITH FORGOTTEN. intellectual and religious tolerance were still guaranteed, for so far the ancient world knew not the meaning of intolerance. States were politically subordinated to the control of the Caesars, but the religious institutions of such states, on which their social life and national existence depended, were left in absolute freedom. Neverthe less the spirit of reality had long left the ancient institutions; they were still maintained as part and parcel of statecraft, and as necessary for the people, who must have a cult, and festivals, and religious shows, then as now ; but few took the matter really seriously. For the educated there was philosophy, and the shadow of the ancient Mysteries. But these things were not for the people, not for the uneducated ; the priestly orders had forgotten their duties, and, using their knowledge for self- aggrandisement, had now almost entirely forgotten what they once had known. It is an old, old story. The ancient church was corrupt, the ancient state enslaved. There must be a protest, partly right, partly wrong, as usual good and evil protesting against evil and good. It is true that the Mysteries are free and open to all — who are worthy. It is true that morals and virtues are absolutely essential pre-requisites — but not these alone. It is true that there is One God — but Yahweh is not that Deity. It is true that there are grades of being and intelligence between the Supreme and man — but ALEXANDRIA. 115 the gods are not the work of men's hands or devils, while the angels are creatures of light. It is true that philosophy alone cannot solve the problem — but it must not be neglected. It is true that all men will be " saved " — but not rather the poor than the rich, the ignorant than the learned. In protestantism in things religious there is no middle ground among the uninstructed. They fly to the opposite pole. Therefore, when the new impulse seizes on the people, we are to have a breaking down of old barriers and a striving after a new order of things, but at the same time a wild intolerance, a glorification of ignorance, a wholesale condemnation ; a social upheaval, followed by a political triumph. One thing, however, is acquired definitely, a new lease of life for faith. It was good for the people to believe with all their heart after so much disbelief; it was good for them to make virtue paramount as the first all-necessary step to a knowledge of God. It was good to set aside the things of the body and love the things of the soul ; it was good to bring reality of life once more into the hearts of men. What might have been if more temperate counsels had prevailed, who can say ? The main fact was that one race was dying and another being born. The memories of the past crowded into the old brain, but the new brain was unable to register them except in their cruder forms. The memory which succeeded in eventually impressing itself with most distinctness on the new brain, was 116 FRAGMENTS OF A FAITH FORGOTTEN. perchance the most suited to the vigorous and warlike races that were to replace the old races of the Roman Empire; this memory was the tradition of the Jew. We are of course in this only looking at the popular and outer side of the great movement which transformed the general religious consciousness of the ancient world. Within was much of great excellence, only a portion of which could be under stood by the young brain of the new race. But now that the race is growing into manhood it will remember more of it; it has already recovered its memory of science and philosophy, and its memory of religion will doubtless ere long be brought through. We are still, however, looking at the outer con- Jewisband ditions among which the Gnosis was working. At Alexandria, ever since its foundation, the Jews had been an important element in the life of the city. Though the translation of the Hebrew scriptures j by the so-called "Seventy" had been begun in the reign of Ptolemy Philadelphus, it does not seem to have attracted the attention of the Greek official savants. Jewish ideas at Alexandria were at that time confined to Jews, — and naturally so, for in the beginning these most exclusive and intolerant religionists kept their ideas to themselves and guarded them jealously from the Gentiles. Later on the Jewish schools at Alexandria were so esteemed by their nation throughout the East, that the Alexandrian Rabbis were known as the "Light of Israel," and continued to be the centre of ALEXANDRIA. 117 Jewish thought and learning for several centuries. Within these it was that the Jews perfected their theories of religion and worked out what they had gleaned of " kabalistic " lore from the Chaldseans and Babylonians, and also from the wisdom-traditions of Egypt. Many of the Hebrew doctors, moreover, were s^^ students of Grecian thought and literature, and are "" TUtLriP''^ / therefore known as Hellenists. Some of these wrote in Greek, and it was chiefly through their works that the Grecian world derived its information on things Jewish. Aristobulus, whose date is unknown, but is conjecturally about B.C. 150, had endeavoured to maintain that the Peripatetic philosophy was derived from Moses — a wild theory that was subsequently developed and expanded to a ludicrous extent, and (Plato being substituted for Aristotle) was in the greatest favour even among such enlightened Church Fathers as Clement of Alexandria and Origen. This theory of Aristobulus was the forerunner of the still more fantastic theory, invented by Justin Martyr, that the wisdom of antiquity, wherever found, was a "plagiarism by anticipation" of the Devil, in order to spite the new religion; and this pitiful hypothesis has been faithfully reproduced by Christian apologists almost down to our own time. Philo (circa B.C. 25 — A.D. 45), however, is the most renowned of the Hellenists. He was a great admirer of Plato, and his work brings out many similarities between Rabbinical religious thought and Greek philosophy. It is true that Philo's method of alle- 118 FRAGMENTS OF A FAITH FORGOTTEN. gorical exegesis, whereby he reads high philosophical conceptions into the crude narratives of the myths of Israel, is no longer regarded as legimitate; but his writings are nevertheless of great value. Philo believed not only that the Old Covenant documents were inspired in every part, but also that every name therein contained a hidden meaning of highest import. In this way he strove to explain away the crudities of the literal narrative. But though Philo's method — whereby he could invoke the authority of " Moses " for the ideas of his school — is scientifically inadmissible, when the Bible documents are submitted to the searching of historic and philological criticism, nevertheless his numerous tractates are of great importance as supplying us with a record of the ideas which were current in the circles or schools with which Philo was in contact. They are a precious indication of the existence of communities who thought as Philo thought, and a valuable means of becoming acquainted with the scope of the Jewish Gnosis in a propagandist form. Josephus (A.D. 37 — 100), the famous historian, also wrote in Greek, and so made known his nation far and wide throughout the Grseco-Roman world. Here, therefore, we have indications of the direct points of contact between Greek and propagandist Jewish thought. Now Christianity in its popular origins had entirely entangled itself with the popular Jewish tradition of religion, a tradition that was innocent of all philosophy or kabalistic mysticism. The Gentiles who were admitted into the new faith, ALEXANDRIA. 119 however, soon grew restive at the imposition of the rite of circumcision, which the earliest propagandists insisted upon; and so the first "heresy" arose, and the* '' " Church of Jerusalem," which remained essentially Jewish in all things, speedily resolved itself into a narrow sect, even for those who regarded Judaism as the only forerunner of the new faith. As time went on, however, and either men of greater educa tion joined their ranks, or in their propaganda they were forced to study themselves to meet the objections of educated opponents, wider and more liberal views obtained among a number of the Christians, and the other great religious traditions and philosophies con tacted the popular stream. All such views, however, were looked upon with great suspicion by the " orthodox," or rather that view which finally became orthodox. And so as time went on, even the very moderate liberalism of Clemens and Origen was regarded as a grave danger ; and with the triumph of narrow orthodoxy, and the condemnation of learning, Origen himself was at last anathematized. It was the Alexandrian school of Christian philo sophy, of which the most famous doctors were the same Clemens and Origen, which laid the first foundations of General Christian theology; and that school owed its evolution to its contact with Grecian thought. There is a pleasant story of its first beginnings to which we may briefly refer. Towards the end of the first century the Christians established a school in Alexandria, the city of schools. It was a Sunday-school for children, called the Didascaleion. With courageous faith it was established hard by the 120 FRAGMENTS OF A FAITH FORGOTTEN. door of the world-famous Museum, from whose chairs the general Christians, owing to their ignorance of art and science and philosophy, were excluded. From that same Sunday-school, however, arose the vast fabric of Catholic theology ; for the teachers of the Didascaleion were forced to look to their laurels, and they soon numbered in their ranks men who had already received education in the Grecian schools of thought and training. Such is a brief sketch of Alexandria and her schools, and it was in outer contact with such a seething world of thought and endeavour, that some of the greatest of the Gnostic doctors lived. They were found of course elsewhere in the world — in Syria, Asia Minor, and Italy, in Gaul and Spain ; but the best picture of the ancient world with which they were in outer contact, is to be sketched in the city where Egypt and Africa, Rome and Greece, Syria and Arabia met together. ' GENERAL AND GNOSTIC CHRISTIANITY. THE EVOLUTION OF CATHOLIC CHRISTIANITY. THE historical origins of Christianity are hidden in impenetrable obscurity. Of the actual history of The the first half of the first century we have no knowledge. Of the history of the next hundred years also we have for the most part to rely on conjecture. The now universally received canonical account was a selection from a mass of tradition and legend; it is only in the second half of the second century that the idea of a Canon of the New Testament makes its appearance, and is gradually developed by the Church of Rome and the Western Fathers. The early Alexandrian theologians, such as Clement, are still ignorant of a precise Canon. Following on the lines of the earliest apologists of a special view of Christianity, such as Justin, and using this evolving Canon as the sole test of orthodoxy, Irenseus, Tertullian and Hippolytus, supported by the Roman Church, lay the foundations of "catholicity," 121 122 FRAGMENTS OF A FAITH FORGOTTEN. and begin to raise the first courses of that enormous edifice of dogma wKich is to-day regarded as the only authentic view of the Church of Christ. The first two centuries, however, instead of confirming the boast of the later orthodox, " one church, one faith, always and everywhere," on the contrary present us with the picture of many lines of evolution of belief, practice, and organisation. The struggle for life was being fiercely waged, and though the "survival of the fittest" resulted as usual, there were frequent crises in which the final " fittest " is hardly discernible and at times disappears from view. The view of the Christian origins which eventually The became the orthodox tradition based itself mainly Gospels. J upon Gospel-documents composed, in all probability, some time in the reign of Hadrian (A.D. 117-138). The skeleton of three of these Gospels was pre sumably a collection of Sayings and a narrative of Doings in the form of an ideal life, a sketch composed by one of the " Apostles " of the inner communities and designed for public circulation. Round this nucleus the compilers of the three documents wove other matter selected from a vast mass of myth, legend, and tradition ; they were evidently men of great piety, and their selection of material produced narratives of great dignity, and cast aside much in circulation that was foolish and fantastic, the remains of which we have still preserved in some of the apocryphal Gospels. The writer of the fourth document was a natural mystic who adorned his account with a beauty of conception EVOLUTION OF CATHOLIC CHRISTIANITY. 123 and a charm of feeling that reflect the highest inspiration. At the same time the canonical selection most fortunately preserved for us documents of far greater historic value. In the Letters of Paul, the majority of which are in the main, I believe, authentic, we have the earliest i1 Letters historic records of Christianity which we possess. The Pauline Letters date back to the middle of the first century, and are the true point of departure for any really historic research into the origins. On reading these Letters it is almost impossible to persuade ourselves that Paul was acquainted with the statements of the later historicized account of the four canonical Gospels ; all his conceptions breathe a totally different atmosphere. Instead of preaching the Jesus of the historicized Gospels, he preaches the doctrine of the mystic Christ. He not only seems to be ignorant of the Doings but even of the Sayings in any form known to us; nevertheless it is almost certain that some collection of Sayings must have existed and been used by the followers of the public teaching in his time. Though innumerable opportunities occur in his writings for reference to the canonical Sayings and Doings, whereby the power of his exhortations would have been enormously increased, he abstains from making any. On the other hand, we find his Letters replete with conceptions and technical terms which receive no explanation in the traditions of General Christianity, but are fundamental with the handers-on of the Gnosis. 124 FRAGMENTS OF A FAITH FORGOTTEN. The picture which the letters of Paul give us of the actual state of affairs in the middle of the first century is that of an independent propagandist, with his own illumination, in contact with the ideas of an inner school on the one hand, and with outer communities of various kinds on the other. Whatever the inner schools may have been, the outer communities among which Paul laboured were Jewish, synagogues of the orthodox Jews, synagogues of the outer communities of the Essenes, communities which had received some tradition of the public teaching of Jesus as well, and understood or misunderstood it as the case may have been. Paul's mission was to break down Jewish The exclusiveness and pioneer the way for the gentiliza- isationof tion of Christianity. The century which followed u y' this propaganda of Paul (50-150) is, according to Harnack, characterised by the following features : (i) The rapid disappearance of Jewish (that is to say, primitive and original) [popular] Christianity. (ii) Every member of the community was supposed to have received the u Spirit of God " ; the teaching was "charismatic," that is to say, of the nature of " spiritual gifts." (iii) The expectation of the approaching end of the age, and the reign of Christ on earth for a thousand years — " chiliasm " — was in universal favour. (iv) Christianity was a mode of life, not a dogma. (v) There were no fixed doctrinal forms, and accordingly the greatest freedom in Christian preach ing. EVOLUTION OF CATHOLIC CHRISTIANITY. 125 (vi) The Sayings of the Lord and the Old Testament were not as yet absolute authorities ; the " Spirit " could set them aside. (vii) There was no fixed political union of the Churches; each community was independent. (viii) This period gave rise to " a quite unique literature, in which were manufactured facts for the past and for the future, and which did not submit to the usual literary rules and forms, but came forward with the loftiest pretensions." (ix) Particular sayings and arguments of assumed " Apostolic Teachers " were brought forward as being of great authority. At the same time, besides this gentilizing tendency, which was always really subordinated to the Jewish original impulse, though flattering itself that it had entirely shaken off the fetters of the " circumcision," there was a truly universalizing tendency at work in the background ; and it is this endeavour to uni versalize Christianity which is the grand inspiration underlying the best of the Gnostic efforts we have to review. But this universalizing does not belong to the line of the origins along which General Christiaity subsequently traced its descent. 126 FRAGMENTS OF A FAITH FORGOTTEN. THE EBIONITES. Epiphanius would have it that the Christians were The first called lesssei, and says they are mentioned under Nazoraeans. ... . this name m the writings of Philo. The followers of the earliest converts of Jesus are also said to have been called Nazoraei. Even towards the end of the fourth century the Nazoraeans were still found scattered throughout Ccele-Syria, Decapolis, Pella (whither they fled at the destruction of Jerusalem), the region beyond Jordan, and far away to Mesopotamia. Their collection of the logoi was called The Gospel according to the Hebrews, and differed greatly from the synoptic accounts of the Canon. Even to this day a remnant of the Nazoraeans is said by some to survive in the Mandaites, a strange sect dwelling in the marshes of Southern Babylonia, but their curious scripture, The Book of Adam, as preserved in the Codex Nasarceus, bears no resemblance whatever to the known fragments of The Gospel according to the Hebrews, though some of their rites are very similar to the rites of some communities of the "Righteous" referred to in that strange Jewish pseudepigraph The Sibylline Oracles. Who the original lessaeans or Nazoraeans were, is wrapped in the greatest obscurity ; under another of their designations, however, the Ebionites or " Poor Men," we can obtain some further information. These early outer followers of Jesus were finally ostracized from the orthodox fold, and so completely THE EBIONITES. 127 were their origin and history obscured by the subse quent industry of heresy-hunters, that we finally find them fathered on a certain Ebion, who is as non-existent as several other heretics, such as Epiphanes, Kolarbasus and Elkesai, who were invented by the zeal and ignorance of fourth-century haeresiologists and "historians." Epiphanes is the later personification of an unnamed " distinguished " (epiphanes) teacher ; Kolarbasus is the personification of the "sacred four" (kol-arba), and Elkesai the personification of the "hidden power" (elkesai). So eager were the later refutators to add to their list of heretics, that they invented the names of persons from epithets and doctrines. So with Ebion. The Ebionites were originally so called because they were " poor " ; the later orthodox subsequently The added "in intelligence" or "in their ideas about PoorMen- Christ." And this may very well have been the case, and doubtless many grossly misunderstood the public teaching of Jesus, for it should not be forgotten that one of the main factors to be taken into account in reviewing the subsequent rapid progress of the new religion was the social revolution. In the minds of the most ignorant of the earliest followers of the public teaching, the greatest hope aroused may well have been the near approach of the day when the " poor " should be elevated above the " rich." But this was the view of the most ignorant only ; though doubtless they were numerous enough. Nevertheless it was Ebionism which preserved the tradition of the earliest converts of the public teaching, and the Ebionite communities doubtless 128 FRAGMENTS OF A FAITH FORGOTTEN. possessed a collection of the public Sayings and based their lives upon them. It was against these original followers of the public teaching of Jesus that Paul contended in his efforts to gentilize Christianity. For many a long year this Petro-Pauline controversy was waged with great bitterness, and the Canon of the New Testament is thought by some to have been the means adopted to form the basis of a future reconciliation ; the Petrine and Pauline documents were carefully edited, and between the Gospel portion and the Pauline letters was inserted the new-forged link of the Acts of the Apostles, a carefully edited selection from a huge mass of legendary Acts, welded together into a narrative and embellished with speeches after the manner of Thucydides. How then did the original Ebionites view the The person and teaching of Jesus ? They regarded their Tradition leader as a wise man, a prophet, a Jonas, nay even a Solomon. Moreover, he was a manifestation of the Messiah, the Anointed, who was to come, but he had not yet appeared as the Messiah ; that would only be at his second coming. In his birth as Jesus, he was a prophet simply. The New Dispensation was but the continuation of the Old Law ; all was essentially Jewish. They therefore expected the coming of the Messiah as literally prophesied by their men of old. He was to come as king, and then all the nations would be subjected to the power of the Chosen People, and for a thousand years there would be peace and prosperity and plenty on earth. THE EBION1TES. 129 Jesus was a man, born as all men, the human son of Joseph and Mary. It was only at his baptism, at thirty years of age, that the Spirit descended upon him and he became a prophet. They, therefore, guarded his Sayings as a precious deposit, handing them down by word of mouth. The Ebionites knew nothing of the pre-existence or divinity of their revered prophet. It is true that Jesus was " christ," but so also would all be who fulfilled the Law. Thus they naturally repudiated Paul and his new doctrine entirely ; for them Paul was a deceiver and an apostate from the Law, they even denied that he was a Jew. It was only later that they used The Gospel according to the Hebrews, which Jerome says was the same as The Gospel of the Twelve Apostles and The Gospel of the Nazarenes, that is to say, of the Nazorseans. It should be remembered that these Nazorseans knew nothing of the Nazareth legend, which was subsequently developed by the " in order that it might be fulfilled " school of historicizers. The Ebionites did not return to Jerusalem when the ernperor permitted the new colony of ^Elia Capitolina to be established in 138, for no Jew was allowed to return. The new town was Gentile. Therefore, when we read of "the re-constitution of the mother church " at ^Elia Colonia, in Church historians, little reliance can be placed upon such assertions. The " mother church." based on the public teaching, was Ebionite and remained Ebionite, the community at ^Elia Colonia was Gentile and therefore Pauline, 130 FRAGMENTS OF A FAITH FORGOTTEN. Christianity, as understood by the Ebionites, being an essentially national doctrine, Paulinism was a necessity if any public attempt at univer sality was to be made ; therefore it was that the true historical side of popular Christianity (the orginal Ebionite tradition) became more and more obscured, until finally it had so completely dis appeared from the area of such tradition, that a new " history " could with safety be developed to suit the dogmatic evolution inaugurated by Paul. The later forms of Ebionism, however, which survived for several centuries, were of a Gnostic nature, and reveal the contact of these outer com munities of primitive Christendom based on the public teaching with an inner Jewish tradition, which evidently existed contemporaneously with Paul, and may have existed far earlier. THE ESSENES. 131 THE ESSENES. BASING themselves on the Sayings preserved in the canonical Gospels and on the description of the communities given in the Acts, many have supposed that Jesus was a member of or intimately acquainted with the doctrines and discipline of the Essene communities. Who then were these Essenes or Healers ? For centuries before the Christian era Essene communities had dwelt on the shores of the Dead Sea. These Essenes or Essseans, in the days of Philo and Josephus, were imbued with the utmost reverence for Moses and the Law. They believed in God, the creator, in the immortality of the soul, and in a future state of retribution. Finding it impossible to carry out in ordinary life the minute regulations of the laws of purity, they had adopted the life of ascetic communism. Their chief characteristic was the doctrine of love — love to God, love of virtue, and love of mankind — and the practical way in which they carried out their precepts aroused the admiration of all. Their strict observance of the purificatory discipline enacted by the Levitical institutions thus compelled them to become a self-supporting com munity ; all worked at a trade, they cultivated their own fields, manufactured all the articles of food and dress which they used, and thus in every way avoided contact with those who did not observe the same rules. They also appear in their inner circles to have been strict celibates. 132 FRAGMENTS OF A FAITH FORGOTTEN. Their manner of life was as follows: they rose Their before the sun, and no word was uttered until they ofaLifer had assembled together and, with faces turned towards the dawn, offered up prayers for the renewal of the light. Each then went to his appointed task under the supervision of the stewards or overseers (" bishops ") elected by universal suffrage. At eleven o'clock they again assembled and, putting off their working clothes, performed the daily rite of baptism in cold water; then clothing themselves in white linen robes, they proceeded to the common meal, which they regarded as a sacrament ; the refectory was a " holy temple." They ate in silence, and the food was of the plainest — bread and vegetables. Before the meal a blessing was invoked, and at the end thanks were rendered. The members took their seats according to seniority. They then went forth to work again until the evening, when they again assembled for the common meal. Certain hours of the day, however, were devoted to the study of the mysteries of nature and of revelation, as well as of the powers of the celestial hierarchies, the names of the angels, etc. ; for they had an inner instruction, which was guarded with the utmost secrecy. This was the rule for the week-days, while the Sabbath was kept with extreme rigour. They had, however, no priests, and any one who was " moved " to do so, took up the reading of the Law, and the exposition of the mysteries connected with the Tetragrammaton, or four-lettered mystery-name of the Creative Power, and the angelic worlds. The THE ESSENES. 133 Essenes, therefore, were evidently in contact with Chaldaean " kabalism " and the Zoroastrian tradition of the discipline of purity ; logic and metaphysics, how ever, were eschewed as injurious to a devotional life. There were four degrees in the community: (i.) novices; (ii.) approachers; (iii.) new full members, or associates; (iv.) old members, or elders. (i.) After the first year the novice gave all his possessions to the common treasury, and received a copy of the regulations, a spade (for the purpose described in Moses' camp-regulations), and a white robe, the symbol of purity ; but the novice was still excluded from the lustral rites and common meal. (ii.) After two years more, the novice shared in the lustral rites, but was still excluded from the common meal. (iii.) The associates were bound by the most solemn assurances, and in case of any delinquency could only be judged by the "assembly," consisting of one hundred members. Essenism is said by some to have been an exaggerated form of Pharisaism; and it may be a The , , , , Degrees of matter of surprise to those whose only knowledge Holiness. of the Pharisees is derived from canonical docu ments, to learn that the highest aim of this enlightened school of Judaism was to attain to such a state of holiness as to be able to perform miraculous cures and to prophesy. The "degrees of holiness " practised by the Pharisees are said to have been: (i.) the study of the Law and circumspection; (ii.) the noviciate, in which the apron was the symbol of purity; (iii.) external 134 FRAGMENTS OF A FAITH FORGOTTEN. purity, by means of lustrations or baptisms; (iv.) celibacy ; (v.) inward purity, purity of thought ; (vi.) a higher stage still, which is not further defined ; (vii.) meekness and holiness; (viii.) dread of every sin ; (ix.) the highest stage of holiness ; (x.) the stage which enabled the adept to heal the sick and raise the dead. We should, however, remember that the Healers absolutely refused to have anything to do with the blood-sacrifices of the Temple-worship, and refused to believe in the resurrection of the physical body, which the rest of the Pharisees held as a cardinal doctrine. In this brief sketch it is of course impossible to point out the striking similarities between the dis cipline of the Essenes and that of the Therapeutae of Egypt and of the Orphic and Pythagorean schools. Every subject referred to in these essays requires a volume or several volumes for its proper treatment ; we can only set up a few finger-posts, and leave the reader to make his own investigations. But before leaving this most interesting theme, it will be necessary to point to the identity between many of the Essene regulations and the Gospel teachings and traditions. Converts were required to sell their possessions and give to the poor, for the laying up of treasure was regarded as injurious to a spiritual life. Not ity"8tian only did tne Essenes despise riches, but they lived a life of self-imposed poverty. Love of the brotherhood and of one's neighbour was the soul of Essene life, and the basis of all action ; and this characteristic of Points of Contact with THE ESSENES. 135 their discipline called forth universal admiration. The members lived together as in a family, had all things in common, and appointed a steward to manage the common bag. When travelling they would lodge with brethren whom they had never seen before, as though with the oldest and most intimate friends ; and thus they took nothing with them when they went on a journey. All members were set on the same level, and the authority of one over another was forbidden ; nevertheless mutual service was strictly enjoined. They were also great lovers of peace, and so refused to take arms or manufacture warlike weapons ; moreover they pro scribed slavery. Finally, the end of the Essenes was to be meek and lowly in spirit, to mortify all sinful lusts, to be pure in heart, to hate evil but reclaim the evildoer, and to be merciful to all men. More over, their yea was to be yea, and their nay, nay. They were devoted to the curing of the sick, the healing of both body and soul, and regarded the power to perform miraculous cures and cast out evil spirits as the highest stage of discipline. In brief, they strove to be so pure as to become temples of the Holy Spirit, and thus seers and prophets. To these inner communities were attached outer circles of pupils living in the world, and found in all the main centres of the Diaspora. Philo distinguishes the Essenes from the Thera- peuts by saying that the former were devoted to the " practical " life, while the latter proceeded to the higher stage of the " contemplative " life, and devoted themselves to still higher problems of 136 FRAGMENTS OF A FAITH FORGOTTEN. religion and philosophy, and it is in this direction that we must look for the best in Gnosticism. THE TENDENCIES OF GNOSTICISM. BUT here again accurate historical data are out of The the question, and we have for the most part to deal izing"of with what the Germans call " Tendenz." Harnack ity.nS speaks of the tendency, which by long convention is generally called Gnostic, as the "acute secularizing of Christianity." What then is the meaning of this phrase ? Catholic dogma is said to be the outcome of the gradual hellenizing of general Christianity, that is to say, the modification of popular tradition by the philosophical and theological method. All evolution of popular beliefs takes time, and the results arrived at by the general mind only after centuries, are invariably anticipated by minds of greater instruction generations before. The Galileos of the world are invariably condemned by their contemporaries. The Gnostic mind rapidly arrived on the one hand at many conclusions which the Catholics gradually adopted only after generations of hesitation, and on the other at a number of conclusions which even to our present generation seem too premature. All theosophic students are, in matters of religion, centuries before their time, for the simple reason that they are endeavouring by every means in their power to shorten the time of normal evolution and reach the mystic goal, which at every moment of time is near at hand within, but THE TENDENCIES OF GNOSTICISM. 13*7 for the majority is far distant along the normal path of external evolution. The phrase "acute secularizing of Christianity," then, represents the rapid theologizing and systema tizing of Christianity; but I doubt whether this altogether accounts for the facts. The Gnosis was pre-Christian ; the Christ illumined its tradition, and by His public teaching practically threw open to all what had previously been kept "secret from the creation of the world " — to speak more accurately, the intermediate grades of the Mysteries. The leaven worked, and in course of time much that had been previously kept for the " worthy " alone, was forced into publicity and made common property. It was forced out by the stress of circumstances, inaugurated by the propaganda of Paul, and intensitied by subse quent hseresiological controversy. The Gnostics claimed that there were two lines of tradition — the public sayings, and the inner teachings which dealt with things that the people in the world could not understand. This side of their teaching they kept at first entirely to themselves, and only gradually put forth a small portion of it; the rest they kept in closest secrecy, as they knew it could not possibly be understood. The Gnostics were, then, the first Christian theologists, and if it is a cause for reprehension that the real historical side of the new movement was obscured in order to suit the necessities of a religion which aspired to universality, then the Gnostics are the chief culprits. Catholicism finally, by accepting the Old Testa- 138 FRAGMENTS OF A FAITH FORGOTTEN. ment Canon in its literal interpretation, adopted not*" the ^^e Beliefs °^ popular Judaism and the Yahweh- Father " cult, DUt in the earlier years it had been inclined of Jesus. to seek for an allegorical interpretation. Gnosticism, on the contrary, whenever it did not entirely reject the Old Covenant documents, invariably adopted not only the allegorical method, but also a canon of criticism which minutely classified the " inspiration " and so sifted out most of the objectionable passages from the Jewish Canon. Thus, in persuit of a universal ideal, the tribal God — or rather, the crude views of the uninstructed Jewish populace as to Yahweh — was, when not entirely rejected, placed in a very subordinate position. In brief, the Yahweh of the Elohim was not the Father of Jesus; the Demiurgos, or creative power of the world, was not the Mystery God over all. Arid just as this idea of the true God transcended The inner the popular notions of deity, so did the true teaching Teaching. o£ ^ Gnosis illumine the enigmatical sayings or parables. The ethical teachings, or " Words of the Lord," and the parables, required interpretation; the literal meaning was sufficient for the people, but for the truly spiritual minded there was an infinite vista of inner meaning which could be revealed to the eye of the true Gnostic. Thus the plain ethical teaching and the unintelligible dark sayings were for the uninstructed; but there was a further instruction, an esoteric or inner doctrine, which was imparted to the worthy alone. Many gospels and apocalypses were thus THE TENDENCIES OF GNOSTICISM. 139 compiled under the inspiration of the " Spirit," as it was claimed — all purporting to be the instruction vouchsafed by Jesus to His disciples after the "resurrection from the dead," which mystical phrase they mostly represented as meaning the new birth or Gnostic illumination, the coming to life of the soul from its previous dead state. But even these Gnostic treatises did not reveal the whole matter ; true, they explained many things in terms of internal states and spiritual processes; but they still left much unexplained, and the final revelation was only communicated by word of mouth in the body, and by vision out of the body. Thus it was a custom with them to divide mankind into three classes: (a) the lowest, or Various » -111 Classes of " hyhcs, were those who were so entirely dead Souls. to spiritual things that they were as the hyle, or unperceptive matter of the world; (b) the intermediate class were called " phychics," for though believers in things spiritual, they were believers simply, and required miracles and signs to strengthen their faith ; (c) whereas the " pneu matics," or spiritual, the highest class, were those capable of knowledge of spiritual matters, those who could receive the Gnosis. It is somewhat the custom in our days in extreme circles to claim that all men are " equal." The modern theologian wisely qualifies this claim by the adverb " morally." Thus stated the idea is by no means a peculiarly Christian view — for the doctrine is common to all the great religions, seeing that it simply asserts the great principle of justice as one 140 FRAGMENTS OF A FAITH FORGOTTEN. of the manifestations of Diety. The Gnostic view, however, is far clearer, and more in accord with the facts of evolution; it admits the "morally equal," but it further asserts difference of degree, not only in body and soul, but also in spirit, in order to make the morality proportional, and so to carry out the inner meaning of the parable of the talents. This classification obtained not only among men, but also among powers ; and the prophets of the Old Testament as instruments of such powers were, as stated above, thus sorted out into an order of dignity. The personality of Jesus, the prophet of the new Person of tidings proved, however, a very difficult problem for Jesus. ^ne Gnostic doctors, and we can find examples of every shade of opinion among them — from the original Ebionite view that he was simply a good and holy man, to the very antipodes of belief; that he was not only a descent of the Logos of God — a familiar idea to Oriental antiquity —but in deed and in his person very God of very God, a necessity forced upon faith by the boastful spirit of an enthusiasm which sought to transcend the claims of every existing religion. The person of Jesus was thus made to bear the burden of every possibility of the occult world and every hidden power of human nature. In their endeavours to reconcile the ideas of a suffering man and of a triumphant initiator and king of the universe (both sensible and intellectual), they had recourse to the expedient of Docetism, a theory which could cover every phase of contradiction in the sharp juxtaposition of the divine and human natures of their ideal. The THE TENDENCIES OF GNOSTICISM. 141 docetic theory is the theory of "appearance." A sharp distinction was made between Christ, the divine geon or perfected " man," and Jesus the personality. The God, or rather God, in Christ, did not suffer, but appeared to suffer; the lower man, Jesus, alone suffered. Or again, Christ was not really incarnated in a man Jesus, but took to himself a phantasmal body called Jesus. But these were subsequent doctrinal developments on the ground of certain inner facts: (a) that a phantasmal body can be used by the " perfect," be made to appear and disappear at will, and become dense or materialised, so as to be felt physically ; and (6) that the physical body of another, usually a pupil, can be used by a master of wisdom as a medium for instruction. Such underlying ideas occur in Gnostic treatises and form an important part of their christology, especially with regard to the period of instruction after the "resurrection." In fact no problem appeared too lofty for the intuition of the Gnostic philosopher ; the whence, The Main whither, why, and how of things, were searched into with amazing daring. Not only was their cosmogony of the most sublime and complex character, but the limits of the sensible world were too narrow to contain it, so that they sought for its origins in the intellectual and spiritual regions of the immanent mind of deity, wherein they postulated a transcendent aeonology which pour tray ed the energizings of the divine ideation. Equally complex was their anthropogony, and equally sublime the potentialities which they postulated of the human soul and spirit. 142 FRAGMENTS OF A FAITH FORGOTTEN. As to their soteriology, or theory of the salvation or regeneration of mankind, they did not confine the idea to the crude and limited notion of a physical passion by a single individual, but expanded it into a stupendous cosmical process, wrought by the volition of the Logos in His own nature. Their eschatology, or doctrine of the " last things/' again painted for mankind at the end of the world - cycle a future which gave "nirvana" to the "spiritual" and seonian bliss to the " psychic," while the " hylic " remained in the obscuration of matter until the end of the "Great Peace" — a picture somewhat different from the crude expectation of the good feasting time on earth of the " Poor Men," which Harnack technically refers to as a " sensuous eudsemonistic eschatology." Finally, the whole of their doctrine revolved round the conception of cyclic law for both the universal and the individual soul. Thus we find the Gnostics invariably teaching the doctrine not only of the preexistence but also of the rebirth *of human souls ; and though a chief feature of their dogmas was the main doctrine of forgiveness of sins, they nevertheless held rigidly to the infallible working out of the great law of cause and effect. It is somewhat curious that these two main doctrines, which explain so much in Gnosticism and throw light on so many dark places, have been either entirely overlooked or, when not unintelligently slurred over, despatched with a few hurried remarks in which the critic is more at pains to apologize for touching on such ridiculous super stitions as "metempsychosis" and "fate," than to elucidate tenets which are a key to the whole position. LITERATURE AND SOURCES OF GNOSTICISM. 143 THE LITERATURE AND SOURCES OF GNOSTICISM. THE study of Gnosticism has so far been almost entirely confined to specialists, whose works cannot be understand ed of the people ; the ordinary reader is deterred by the wealth of detail, by the difficulty of the technical terms, by the obscurity of theological phraseology, and by the feeling that he is expected to know many things of which he has never even heard. It is to be hoped that ere long some competent English scholar, endowed with the genius of lucid generalization, may be induced to write a popular sketch of the subject, in order that thinking men and women who have not enjoyed the advantages of a technical training in Church history and dogmatics, may understand its importance and absorbing interest. Meantime our present essay may, perhaps, to some extent serve as a " guide to the perplexed," yet not conceived on the plan or carried out with the ability of a Maimonides, but rather the mere jotting down of a few notes and indications which may spare the general reader the years of labour the writer has spent in searching through many books. First, then, as to books ; what are the best works on Gnosticism ? The best books without exception Literature, are by German scholars. Here, then, we are confronted with our first difficulty, for the general reader as a rule is a man of one language only. For the ordinary English reader, therefore, such works are closed books, and he must have recourse to 144 FRAGMENTS OF A FAITH FORGOTTEN. translations, if such exist. Unfortunately only two of such works are procurable in English dress. The second volume of the translation (Bohn, new ed., 1890) of Neander's Church History (1825, etc.), deals with the Gnostics, but the great German theologian's work is now out of date. The best general review of Gnosticism by the light of the most recent researches, is to be found in Harnack's admirable History of Dogma, in the first volume, translated in 1894. For a more detailed account, Smith and Wace's Dictionary of Christian Biography (1877-1887) is absolutely indispensable. The scheme of this useful work contains a general article, with lengthy articles on every Gnostic teacher, and shorter articles on a number of the technical terms of the Gnosis. Lipsius, Salmon, and Hort are responsible for the work, and their names are a sufficient guarantee of thoroughness. The last two works are all that are necessary for a preliminary grasp of the subject, and are the outcome of profound scholarship and admirable critical acumen. It is a pleasure to subscribe one's tribute of praise to such work, although the point of view assumed by these distinguished scholars is not sufficiently liberal for one who is deeply convinced that the inspiration of every honest effort to formulate the inner truth of things is really from above. Of other English works we may mention King's Gnostics and their Remains (2nd ed., 1887), a work intended for the general reader. King strongly LITERATURE AND SOURCES OF GNOSTICISM. 145 insists on a distinct Indian influence in Gnosticism, and deals with a number of interesting points; but his work lacks the thoroughness of the specialist. He is, however, far removed from "orthodoxy," and has an exceeding great sympathy for the Gnostics. The weakest point of King's work is the side he has brought into chief prominence ; the so-called " remains " of the Gnostics, amulets, talismans, etc., in which King as a numismatologist took special interest, are now stated by the best authorities to have had most probably no connection with our philosophers. Nevertheless King's book is well worth reading. Mansel's posthumous work, The Gnostic Heresies of the First and Second Centuries (18*75), is not only unsympathetic, but for the most part does grave injustice to the Gnostics, by insisting on treating their leading ideas as a metaphysic to be judged by the standard of modern German philo sophical methods, the Dean having himself once held a chair of philosophy. Norton, in his Evidences of the Genuineness of the Gospels (1847), devotes his second volume to the Gnostics, but the value of his work is small. Burton's Inquiry into the Heresies of the Apostolic Age (1829) might have been written by an early Church Father. The Bampton lecturer's effort and Norton's are now both out of date; moreover their books and that of Mansel are only procurable in the second-hand market. So much for works in English dealing directly with Gnosticism. 146 FRAGMENTS OF A FAITH FORGOTTEN. The student will find in Harnack brief but discriminating bibliographies after each chapter, in which all the best works are given, especially those of German scholars ; in Smith and Wace's Dictionary each article is also followed by a fair biblio graphy. A short general bibliography, and also a list of nearly all the latest work done on the only direct documents of Gnosticism which we possess, is to be found in the Introduction to my translation of the Gnostic treatise Pistis Sophia (1896); and a classified bibliography of all the most important works is appended to this essay. The student will be surprised to see how unfavourably the paucity of information in English compares with the mass of encyclopaedic work in German, and how France also in this department of Church history and theological research runs England very close. But the con sideration of these works does not fall into the plan of this short essay. So much, then, for the general literature of the indirect subject in English; we have now to consider briefly the indirect and direct documents of Gnosticism. By " indirect " documents I mean the polemical writings of the Fathers of what subsequently established itself as the orthodox Catholic Church. These indirect documents were practically the only sources of information until 1853, when Schwartze's translation of the Pistis Sophia was published. By " direct" documents I mean the few Gnostic treatises which have reached our hands through the medium of Coptic translation. Our indirect sources of information, therefore. LITERATURE AND SOURCES OF GNOSTICISM. 147 come through the hands of the most violent opponents of the Gnosis ; and we have only to remember the intense bitterness of religious con troversy at all times, and- especially in the early centuries of the Church, to make us profoundly sceptical of the reliability of such sources of informa tion. Moreover, the earlier and more contemporaneous, and therefore comparatively more reliable, sources are to be found mostly in the writings of the Fathers of the Western Church, who were less capable of understanding the philosophical and mystical problems which agitated the Eastern communities. The Roman and occidental mind could never really grasp Greek and oriental thought, and the Western Fathers were always the main champions of " orthodoxy." We should further remember that we have extant no contemporary " refutation " of the first century (if any ever existed), or of the first three quarters of the second. The great " store-house of Gnosticism " is the Refutation of Irenaeus, who wrote at Lyons in Gaul, far away from the real scene of action, in about the penultimate decade of the second century. All subsequent refutators base themselves more or less on the treatise of Irenseus, and frequently copy tho work of the Gallic bishop. If, then, Irenaeus can be shown to be unreliable, the whole edifice of refutation is endangered by the insecurity of its foundation. This important point will be considered later on. Prior to Irenseus a certain Agrippa Castor, who flourished late in the reign of Hadrian, about 135 A.D., 148 FRAGMENTS OF A FAITH FORGOTTEN. is said by Eusebius to have been the first to write against heresies. His work is unfortunately lost. Justin Martyr, the apologist, also composed a work against heresies; this Syntagma or Compendium is also unfortunately lost. Judging from Justin's account of the Gospel-story in his extant works, it would appear that the " Memoirs of the Apostles " to which he repeatedly refers, were not identical with our four canonical Gospels, though it may well be that these Gospels were assuming their present shape at this period. It may therefore be supposed that his work upon heresies threw too strong a light on pre-canonical controversy to make its continued use desirable. This may also be the reason of the disappearance of the work of Agrippa Castor. Justin nourished about 140-160 A.D. Clement of Alexandria, whose greatest literary activity was from about 190-203 A.D., lived in the greatest centre of Gnostic activity, and was personally acquainted with some of the great doctors of the Gnosis. His works are for the most part free from those wholesale accusations of immorality with which the general run of Church Fathers in after years loved to bespatter the character of the Gnostics of the first two centuries. All the critics are now agreed that these accusations were unfounded calumnies as far as the great schools and their teachers were concerned, seeing that the majority were rigid ascetics. But this point will come out more clearly later on. Clement is supposed to have dealt with the higher problems of Gnosticism in his lost work, The Outlines, LITERATURE AND SOURCES OF GNOSTICISM. 149 in which he endeavoured to construct a complete system of Christian teaching, the first three books of which bore a strong resemblance to the three stages of the Platonists : (i.) Purification, (ii.) Initiation, (iii.) Direct Vision. This work is also unfortunately lost. It was the continuation of his famous Miscellanies, in which the Christian philosopher laboured to show that he was a true Gnostic himself. Tertullian of Carthage (fl. 200-220 A.D.), whose intolerance, " fiery zeal," and violently abusive language are notorious, wrote against heresies, mostly copying Irenseus. For the Marcionites, however, he is an independent authority. Part of the treatise against heresies ascribed to Tertullian is written by some unknown refutator, and so we have a Pseudo- Tertullian to take into consideration. Hippolytus, Bishop of Portus at the mouth of the Tiber, was the disciple of Irenseus. He wrote a Compendium against all heresies, based almost entirely on Irenseus, which is lost ; but a much larger work of the same Father was in 1842 discovered at Mount Athos. This purported to be a Refutation of All Heresies, and adds considerably to our information from indirect sources ; for the work is not a mere copy of Irenseus, but adds a large mass of new matter, with quotations from some Gnostic MSS. which had fallen into Hippolytus' hands. The composition of this work may be dated somewhere about 222 A.D. About this time also (225-250) Origen, the great Alexandrian Father, wrote a refutation against a 150 FRAGMENTS OF A FAITH FORGOTTEN. certain Celsus, who is supposed to have been the first opponent of Christianity among the philosophers, and who lived some seventy-five years before Origen's time. In this there are passages referring to some of the Gnostics. If then we include Origen's work against The True Word of Celsus, we have mentioned all the Fathers who are of any real value for the indirect sources of Gnosticism in the first two centuries Philaster, bishop of Brescia in Italy, Epiphanius, bishop of Salamis in Cyprus, and Jerome, fall about the last quarter of the fourth century, and are therefore (unless, of course, they quote from earlier writers) too late for accuracy with regard to the things of the first two centuries. Philaster, moreover, is generally put out of court owing to his over weening credulity; and the reliability of Epiphanius is often open to grave suspicion, owing to his great faculty of inventing or retailing scandals and all kinds of foulness. Eusebius is fifty years earlier, but there is little to be gleaned from him on the subject, and his reputation for accuracy has been called into question by many independent historical critics. Theodoret's Compendium, based on his predecessors and dating about the middle of the fifth century, is far too late to add to our knowledge of the first two centuries. The study of these indirect documents has exercised the ingenuity of the critics and resulted in a marvellously clever feat of scholarship. Lipsius has demonstrated that Epiphanius, Philaster, and LITERATURE AND SOURCES OF GNOSTICISM. 151 Pseudo-Tertullian all draw from a common source, which was the lost Syntagma or Compendium of Hippolytus, consisting mainly of notes of the lectures of Irenseus ; that is to say, in all probability, of the polemical tractates which the bishop read to his community, and on which he based his larger work. Thus reconstructing the lost document, he compares it with Irenseus, and infers for both a common authority, probably the lost Syntagma of Justin. We thus see that our main source is Irenaeus. The Refutation of Irenseus is the "store-house of Gnosticism "—according to the Fathers — for the first two centuries. Irenseus lived far away in the wilds of Gaul ; is his evidence reliable ? Setting aside the general presumption that no ecclesiastical writer at such a time could, in the nature of things, have been fair to the views of his opponents, which he perforce regarded as the direct product of the prince of all iniquity, we shall shortly see that fate has at length — only a few years ago — placed the final proof of this presumption in our hands. But meantime let us turn our attention to our Direct Sources. direct sources of information. We have now no less than three Codices containing Coptic translations of original Greek Gnostic works. (i.) The Askew Codex, vellum, British Museum, London : containing the Pistis Sophia treatise and extracts from The Books of the Saviour. (ii.) The Bruce Codex (consisting of two distinct MSS.), papyrus, Bodleian Library, Oxford : containing a series of lengthy fragments under the general 152 FRAGMENTS OF A FAITH FORGOTTEN. title The Book of the Great Logos according to the Mystery ; another treatise of great sublimity but without a title; and a fragment or fragments of yet another treatise. (iii.) The Akhmim Codex, papyrus, Egyptian Museum, Berlin : containing The Gospel of Mary (or Apocryphon of John), The Wisdom of Jesus Christ, and The Acts of Peter. The Akhmim Codex was only discovered in 1896. Prior to 1853, when the Askew Codex was translated into Latin, nothing of a practical nature was known of its contents, while the contents of the Bruce Codex were not known till 1891-1892, when translations appeared in French and German. We have to reflect on the indifference which allowed these important documents to remain, in the one case (Cod. Ask.) for eighty years without translation, and in the other (Cod. Bruc.) one hundred and twenty years ! The first attempt at translation in English appeared only in 1896 in my version of Pistis Sophia. It will thus be seen that the study of Gnosticism from direct sources is quite recent, and that all but the most recent research is out of date. This new view is all the more forced upon us by the latest discovery which in the Akhmim MS. places in our hands the means of testing the accuracy of Irenseus, the sheet-anchor of hseresiologists. The Gospel of Mary is one of the original sources that Irenseus used. We are now enabled in one case to control the Church Father point by point — and find that he has so condensed and paraphrased his original that the consistent system of the school of Gnosticism which LITERATURE AND SOURCES OF GNOSTICISM. 153 he is endeavouring to refute, appears as an incom prehensible jumble. This recent activity among specialists in Gnostic research, at a time when a widespread interest in a revival of theosophic studies has prepared the way for a reconsideration of Gnosticism from a totally different standpoint to that of pure criticism or refutation, is a curious coincidence. From the above considerations it is evident that so far are the Gnostics and their ideas from being buried in that oblivion which their opponents have so fervently desired and so busily striven to ensure, that now at the opening of the twentieth century, at a time when Biblical criticism is working with the reincarnated energy and independence of a Marcion, the memory of these universalizers of Christianity is coming once more to the front and occupying the attention of earnest students of religion. In addition to these indirect and direct sources there is also another source that may yield us some valuable information, when submitted to the searching of an enlightened criticism. The legends and traditions preserved in the Gnostic Acts deserve closer attention than they have hitherto received, as we shall hope to show in the sequel by quotations from several of them. THE GNOSIS ACCORDING TO ITS FOES, Oh that mine adversary had written a book ! Job (according to the Authorised Version). SOME GNOSTIC FRAGMENTS RECOVERED FROM THE POLEMICAL WRITINGS OF THE CHURCH FATHERS. WE shall now proceed to introduce the reader to the chief teachers and schools of Gnosticism, as far No ...... Classification as they are known to us from the polemical writings Possible. of the Church Fathers. Unfortunately we are not in a position to present the student with a satisfactory classification of the Gnostic schools ; every classifi cation previously attempted has completely broken down, and in the present state of our knowledge we must be content to sift the different phases of development out of the heap as best we can. Clement of Alexandria, at the end of the second century, tried the rough expedient of dividing these schools of Christendom into ascetic and licentious sects ; Neander at the beginning of the present century endeavoured to classify them by their friendly or unfriendly relations to Judaism ; Baur followed with an attempt which took into consideration not itr 158 FRAGMENTS OF A FAITH FORGOTTEN. only how they regarded Judaism, but also their attitude to Heathenism ; Matter adopted a geographi cal distribution into the schools of Syria, Asia Minor, and Egypt ; and Lipsius followed with a more general division into the Gnosticism of Syria and of Alexandria. All these classifications break down on many important points; and we are thus compelled to follow the imperfect indications of the earliest Patristic hseresiologists, who vaguely and uncritically ascribed the origin of Gnosticism to " Simon Magus." It is, however, certain that the origin of Gnostic ideas, so far from being simple and traceable to an individual, was of a most complex nature ; some have thought that it has to be sought for along the line of so-called " Ophitism," which is a general term among the hseresiologists for almost everything they cannot ascribe to a particular teacher. But the medley of schools and tendencies which the Fathers indiscriminately jumble together as Ophite, contains the most heterogeneous elements, good and bad. The name Ophite, or " serpent- worshipper," is simply a term of abuse used solely by the refutators, while the adherents of these schools called themselves generally " Gnostics," and were apparently the first to use the term. We shall, therefore, first of all follow the so-called " Simonian " line of descent until the first quarter of the second century ; then plunge into the indefinite chaos of the " Gnostics " ; next retrace our steps along a Gnostic phase of the Ebionite tradition ; and finally treat of the most brilliant epoch of Gnosticism known SOME GNOSTIC FRAGMENTS. 159 to us — when Basilides, Valentinus, and Bardesanes lived and worked and thought, and Marcion amazed infant orthodoxy with a " higher criticism " which for boldness has perhaps not yet been equalled even in our own day. It was an epoch which gave birth to works of such excellence that, in the words of Dr. Carl Schmidt (in the Introduction to his edition of the Codex Brucianus), " we stand amazed, marvelling at the boldness of the speculations, dazzled by the richness of thought, touched by the depth of soul of the author" — "a period when Gnostic genius like a mighty eagle left the world behind it, and soared in wide and ever wider circles towards pure light, towards pure knowledge, in which it lost itself in ecstasy." We should, however, in studying the lives and teachings of these Gnostics always bear in mind that our only sources of information have hitherto been the caricatures of the hgeresiologists, and remember that only the points which seemed fantastic to the refutators were selected, and then exaggerated by every art of hostile criticism ; the ethical and general teachings which provided no such points, were almost invariably passed over. It is, therefore, impossible to obtain anything but a most distorted portrait of men whose greatest sin was that they were centuries before their time. It should further be remembered, that the term " heresy " in the first two centuries, did not generally connote the narrow meaning assigned to it later on. It was simply the usual term for a school of philosophy ; thus we read of the heresy of Plato, of Zeno, of Aristotle. The Gnostics, and the rest of Christendom also, were thus divided into a 160 FRAGMENTS OF A FAITH FORGOTTEN. number of schools or " heresies," which in those early times were more or less of equal dignity and authenticity. THE « SIMONIANS." THERE is no reason to suppose that the Gnostics The Origin whom the Church Fathers call " Simonians " would Name have themselves answered to the name, or have recognized the line of descent imagined for them by their opponents as founded on any basis in fact. As early as Justin Martyr (c. 150 A.D.), " Simon " assumed a prominence out of all proportion to his place in history. Evidently Justin regarded him with great detestation, and accused the Romans of worshipping him as a god, on the strength of an inscription on a statue at Rome. Justin gives the inscription as " Simoni Deo Sancto " - " To Simon, the holy God." But (alas ! for the reputation of Justin's accuracy when engaged in controversy) archaeology has discovered the statue — and finds it dedicated to a Sabine deity, " Semo Sancus " ! Justin's assertion, however, was received without question by subsequent haeresiologists, as all such assertions were in that uncritical age. Now it is very probable that Justin, in his innumerable controversies in defence of his par ticular view of Christianity, was met with some argument in which Simon was quoted as an example. It may have been that Justin argued that the THE "SIMONIANS." 161 miracles of Jesus proved all that Justin claimed on His behalf, and was met by the counter-argument that Simon also was a great wonder-worker, and made great claims, so that miracles did not prove Justin's contentions. Thus it may have been that Justin grew to detest the memory of Simon, and saw him and his supporters everywhere, even at Rome in a statue to a Sabine godling. It may well have been that some wonder-worker called Simon may have astonished people in Samaria with his psychological tricks, and that stories were still in Justin's time told of him among the people. But what did most to stereotype the legend that Simon was the first heretic, was the insertion of his name in one of the stories included in the sub sequently canonical Acts of the Apostles. This took place later than Justin, and so we have the first moments in the evolution of the legend of the origin of heresy (and therefore, according to the Fathers, of Gnosticism). What then is told us about " Simon " and the " Simonians," is only of interest for a recovery of some of the ideas which the subsequently Catholic party was striving . to con trovert; it has no value as history. 162 FRAGMENTS OF A FAITH FORGOTTEN. DOSITHEUS. The legendary background of the Pseudo-Clemen- A Follower ^ne polemic informs us that the precursor of of John the . . Baptist. " Simon Magus " was a certain Dositheus. He is mentioned in the lists of the earliest hseresiologists, in a Samaritan Chronicle, and in the Chronicle of Aboulf atah (fourteenth century) ; the notices, however, are all legendary, and nothing of a really reliable character can be asserted of the man. That however he was not an unimportant personage is evidenced by the persistence of the sect of the Dositheans to the sixth century; Aboulfatah says even to the fourteenth. Both Dositheus and " Simon Magus " w'ere, according to tradition, followers of John the Baptist; they were, however, said to be inimical to Jesus. Dositheus is said to have claimed to be the promised prophet, "like unto Moses," and "Simon" to have made a still higher claim. In fact, like so many others in those days, both were claimants to the Messiaship. The Dositheans followed a mode of life closely resembling that of the Essenes ; they had also their own secret volumes, and apparently a not inconsiderable literature. Dositheus (Dousis, Dusis, or Dosthai) was apparently an Arab, and in Arabia, we have every reason to believe, there were many mystic com munities allied to those of the Essenes and Therapeuts. One of the Gospels used by Justin, under the general title "Memoirs of the Apostles," states that the "wise DOSITHEUS. 163 men " came from Arabia. One legend even claims Dositheus as the founder of the sect of the Sadducees ! Later tradition assigned to him a group of thirty disciples, or to be more precise twenty-nine and a-half (the number of days in a month), one of them being a woman. That is to say, the system of Dositheus turned on a lunar basis, just as subsequent systems ascribed to Jesus turned on a solar basis, the twelve disciples typifying the solar months or zodiacal signs, or rather certain facts of the wisdom-tradition which underlie that symbolism. Dositheus is said to have claimed to be a manifestation of the " Standing One " or unchanging principle, the name also ascribed to the supreme principle of the " Simonians." The one female disciple was Helena (the name of the moon or month, Selene, in Greek), who appears also in the legend of Simon. On the dim screen of Dosithean tradition we can thus see shadows passing of the sources of a The Pre- pre-Christian Gnosis — Arab, Phoenician, Syrian, Gnosis. Babylonian shadows. More interesting still, we can thus, perhaps, point to a source to which may be traced, along another line of descent, the subsequent thirty aeons of the Valentinian pleroma or ideal world, with the divided thirtieth, Sophia (within and with out, above and below), the lower aspect of which constituted the World-soul or the primordial substance of a world-system. It is also to be observed that Aboulfatah places Dositheus 100 years B.C. Of course only very qualified credence can be given to this late chronicler, but still it is possible that he may have drawn from sources 164 FRAGMENTS OF A FAITH FORGOTTEN. no longer accessible to us. The statement is interesting as showing that the chronicler recognized the fact of a pre-Christian Gnosis; though how he reconciles this John the Baptist date with the orthodox chronology is a puzzle. Can he have been influenced by the Talmudic tradition of the date of Jesus, which places him a century prior to our era ? Together with Dositheus and " Simon," Hegesippus (according to Eusebius) also mentions Cleobius, Gorthseus, and Masbotheus as prominent leaders of primitive Christian schools. "SIMON MAGUS." " SIMON MAGUS, " as we have already said, is mentioned in the Acts of the Apostles, a document of the New Testament collection, said not to be quoted prior to 177 A.D. Irenseus and his successors repeat the Acts legend. Justin Martyr (c. 150) speaks of a certain Simon of Gitta whom nearly all the Samaritans regarded with the greatest reverence ; this Simon, he said, claimed to be an incarnation of the " Great Power," and had many followers. Justin, however, makes no reference to the Acts story, and so some have assumed two Simons, but this does not seem to be necessary. The Justin account is the nucleus of the huge Simonian legend which was mainly developed by the cycle of Pseudo-Clementine litera ture of the third century, based on the second century Circuits of Peter. Hippolytus alone, at the beginning of the -third " SIMON MAGUS." 165 century, has preserved a few scraps from the extensive literature of the " Simonians " ; the bishop of Portus quotes from a work entitled The Great Announcement, and so we are able to form some idea of one of the systems of these Gnostics. The scheme of the Gnosis contained in this document, so far from presenting a crude form, or mere germ, of Gnostic doctrine, hands on to us a highly developed phase of Gnostic tradition, which, though not so elaborated as the Valentinian system, nevertheless is almost as mature as the Barbelo scheme, referred to so cursorily by Irenseus, and now partly recovered in the newly-discovered Gospel of Mary. In the earliest times to which Catholic Christians subsequently traced the origin of their traditions, TheEbionite J (i Simon." there were, as we know from various sources, numerous movements in and about Palestine of a prophetical and reformatory nature, many prophets and teachers of ethical, mystical, religio-philosophical, and Gnostic doctrines. The Ebionite communities found themselves in conflict with the followers of these teachers on many points, and Ebionite tradition handed on a garbled account of these doctrinal conflicts. Above all things, the Ebionites were in bitterest strife with the Pauline churches. Later on General Christianity set itself to work to reconcile the Petrine and Pauline differences, principally by the Acts document; and in course of time Ebionite tradition was also edited by the light of the new view, and the name of Simon substituted for the great "heretic" with whom the Ebionites had striven. And so the modified Ebionite tradition, which was 166 FRAGMENTS OF A FAITH FORGOTTEN. presumably first committed to writing in the Circuits of Peter, gradually evolved a romance, in which the conflicts between Simon Peter the Ebionite, and Simon the Magician, are graphically pourtrayed, the magical arts of the Samaritan are foiled, and his false theology is exposed, by the doughty champion of the " Poor Men." The latest recension of this cycle of romance gave the whole a Roman setting, and so we find Simon finally routed by Peter at Rome (to suit the legend of the Roman Church that Peter had come to Rome), but in earlier recensions Peter does not travel beyond the East, and Simon is finally routed at Antioch. A close inspection of the Pseudo-Clementine literature reveals a number of literary deposits or strata of legend, one of which is of a very remarkable nature. Baur was the first to point this out, and his followers in the Tubingen school elaborated his views into the theory that Simon Magus is simply the legendary symbol for Paul. The remarkable similarity of the doctrinal points at issue in both the Petro- Simonian and Petro-Pauline controversies cannot be denied, and the scholarly reputation of the Tubingen school puts out of court mere a priori impossibility. Although, of course, it would not be prudent to take the extreme view that wherever Simon Magus is mentioned, Paul is meant, nevertheless we may not unclearly distinguish this identity in at least one of the strata of the legend. The " Simonian " systems, as described by the Fathers, reveal the main features of the Gnosis : the Father over all, the Logos-idea, the aeon-world, "SIMON MAGUS." 167 or ideal universe, its emanation, and its positive and negative aspects represented as pairs or The syzygies; the world-soul represented as the thought Literature. or female aspect of the Logos; the descent of the soul; the creation of the sensible world by the builders; the doctrines of reincarnation, redemp tion, etc. The main characteristic of the " Simonians " is said to have been the practice of "magic," which " Simon " is reported to have learned in Egypt, and which gave rise to most of the fantastic stories invented by their opponents. But it is very probable that the title Magus covers much more than the story of the Samaritan wonder-worker, and puts us in touch with a Gnostic link with Persia and the Magi; and indeed the fire-symbolism used in the MS. quoted from by Hippolytus amply confirms this hypothesis. In other respects the " Simonian " Gnosis was on similar lines to the Barbelo-Gnostic and Basilido- Valentinian developments ; this is to be clearly seen in the fragments of The Great Announcement pre served by Hippolytus. The rest of the "Simonian" literature has perished; one of their chief documents, however, was a book called The Four Quarters of the World, and another famous treatise contained a number of controversial points (Refutatorii Sermones) ascribed to "Simon," which submitted the idea of the God of the Old Testament to a searching criticism, especially dealing with the serpent-legend in Genesis. The main symbolism, which the evolvers of the 168 FRAGMENTS OF A FAITH FORGOTTEN. Simon-legend parodied into the myth of Simon and Helen, appears to have been sidereal ; thus the Logos and his Thought, the World-soul, were symbolized as the Sun (Simon) and Moon (Selene, Helen); so with the microcosm, Helen was the human soul fallen into matter and Simon the mind which brings about her redemption. Moreover one of the systems appears to have attempted to interpret the Trojan legend and myth of Helen in a spiritual and psychological fashion. This is interesting as showing an attempt to invoke the authority of the popular Greek " Bible," the cycle of Homeric legend, in support of Gnostic ideas. It was the extension of the method of the Jewish allegorizers into the domain of Greek mythology. The detractors of the " Simonians," among the Church Fathers, however, evolved the legend, that Helen was a prostitute whom Simon had picked up at Tyre. The name of this city presumably led Baur to suggest that the Simon (*#ftt#, Sun) and Helen (SeA^i/j/, Moon) terminology is connected with the Phoenician cult of the sun and moon deities which was still practised in that ancient city. Doubtless the old Phoenician and Syrian ideas of cosmogony were familiar to many students of religion at that period, but we need not be too precise in matters so obscure. Ireneeus gives the following outline of the system The he ascribes to the " Simonians." It is the dramatic " Simoniaii" System of myth of the Logos and the World-soul, the Sophia, Irenaeus. TTT. , or Wisdom. Irenseus, however, would have it that it was the personal claim of Simon concerning "SIMON MAGUS." 169 Helen; he evidently bases himself on a MS. in which the Christ, as the Logos, is represented as speaking in the first person, and we shall there fore endeavour to restore it partially to its original form. " ' Wisdom was the first Conception (or Thought) of My Mind, the Mother of All, by whom in the beginning I conceived in My Mind the making of the Angels and Archangels. This Thought leaping forth from Me, and knowing what was the will of her Father, descended to the lower regions and generated the Angels and Powers, by whom also the world was made. And after she had generated them, she was detained by them through envy, for they did not wish to be thought the progeny of any other. As for Myself, I am entirely unknown to them.' "And Thought," continues Irenaeus, summarising from the MS., " was made prisoner by the Powers and Angels that had been emanated by her. And she suffered every kind of indignity at their hands, to prevent her reascending to her Father, even to being imprisoned in the human body and trans migrating into other female [?] bodies, as from one vessel into another. ... So she, transmigrating from body to body, and thereby also continually undergoing indignity, last of all even stood for hire in a brothel ; and she was the ' lost sheep.' " ' Wherefore, also, am I come to take her away for the first time, and free her from her bonds; to make sure salvation to men by My Gnosis.' " For as the Angels," writes the Church Father, 170 FRAGMENTS OF A FAITH FORGOTTEN. " were mismanaging the world, since each of them desired the sovereignty, He had come to set matters right; and He had descended, tranforming Himself and being made like to the Powers and Principalities and Angels ; so that He appeared to men as a man, although He was not a man; and was thought to have suffered in Judsea, although He did not really suffer. The prophets, moreover, had spoken their prophecies under the inspiration of the Angels who made the world." All of these doctrines proceeded from circles who believed in the mystical Christ, and are common to many other systems ; if Irenaeus had only told us the history of the document which he was summarizing and glossing, if he had but copied it verbally, how much labour would he have saved posterity ! True, he may have been copying from Justin's controversial writings, and Justin had already done some of the summarizing and commenting; but in any case a single paragraph of the original would have given us a better ground on which to form a judgment than all the paraphrazing and rhetoric of these two ancient worthies who so cordially detested the Gnostics. Fortunately Hippolytus, who came later, is more The Great correct in his quotations, and occasionally copies verbally portions of the MSS. which had come into his hands. One of these he erroneously attributes to " Simon " himself, presumably because he considered it the oldest Gnostic MS. in his possession; most critics, however, consider it a later form of the Gnosis than the system summarized by Irenseus, but there is nothing to warrant this assumption. By this time Announce ment. " SIMON MAGUS." the legend that " Simon " was the first heretic had become " history " for the hseresiologists, and no doubt Hippolytus felt himself fully justified in ascribing the contents of the MS. to one whom he supposed to be the oldest leader of the Gnosis. The title of the MS. was The Great Announce ment, probably a synonym for The Gospel, in the Basilidian sense of the term ; and it opened with the following words : " This is the Writing of the Revelation of Voice-and-Name from Thought, the Great Power, the Boundless. Wherefore shall it be sealed, hidden, concealed, laid in the Dwelling of which the Universal Root is the Foundation." The Dwelling is said to be man, the temple of the Holy Spirit. The symbol of the Boundless The Hidden Power and Universal Root was Fire. Fire was conceived as being of a twofold nature — the concealed and the manifested ; the concealed parts of the Fire are hidden in the manifested, and the manifested produced by the concealed. The manifested side of the Fire has all things in itself which a man can perceive of things visible, or which he unconsciously fails to perceive ; whereas the concealed side is everything which one can conceive as intelligible, even though it escape sensation, or which a man fails to conceive. Before we come to the direct quotation, however, Hippolytus treats us to a lengthy summary of the Gnostic exposition before him, from which we may take the following as representing the thought of the writer of the MS. less erroneously than the rest. " Of all things that are concealed and manifested, 172 FKAGMENTS OF A FAITH FORGOTTEN. the Fire which is above the heavens is the treasure- The Fire house, as it were a great Tree from which all flesh Tree. is nourished. The manifested side of the Fire is the trunk, branches, leaves, and the outside bark. All these parts of the great Tree are set on fire from the all-devouring flame of the Fire and des troyed. But the fruit of the Tree, if its imaging has been perfected and it takes shape of itself, is placed in the store-house (or treasure), and not cast into the Fire. For the fruit is produced to be placed in the store-house, but the husk to be committed to the Fire ; that is to say, the trunk, which is generated not for its own sake but for that of the fruit." This symbolism is of great interest as revealing points of contact with the " Trees " and " Treasures " of the elaborate systems recoverable from the Coptic Gnostic works, and also with the line of tradition of the Chaldsean and Zoroastrian Logia, which were the favourite study of so many of the later Platonic school. The fruit of the Fire-tree and the " Flower of Fire" are the symbols of (among other things) the man immortal, the garnered spiritual consciousness of the man-plant ; but the full interpretation of this graphic symbolism would include both the genesis of the cosmos and the divinizing of man. Man (teaches the Gnosis we are endeavouring to recover from Hippolytus) is subject to generation and suffering so long as he remains in potentiality; but, once that his "imaging forth" is accomplished, he becomes like unto God, and, freed from the bonds of suffering and birth, he attains perfection. But to our "SIMON MAGUS." 173 quotation from The Great Announcement, taken apparently from the very beginning of the treatise, immediately following the superscription : " To you, therefore, I say what I say, and write what I write. And the writing is this: " Of the universal ^Eons there are two growths, without beginning or end, springing from one The Root, which is the Power Silence invisible, inapprehensible. Of these one appears from above, which is the Great Power, the Universal Mind, ordering all things, male ; and the other from below, the Great Thought (or Conception), female, producing all things. " Hence matching each other, they unite and manifest the Middle Space, incomprehensible Air [Spirit], without beginning or end. In this [Air] is the [second] Father who sustains and nourishes all things which have beginning and end. "This [Father] is He who has stood, stands and will stand, a male-female power, like the pre-existing Boundless Power, which has neither beginning nor end, existing in oneness. It was from this Boundless Power that Thought, which had previously been hidden in oneness, first proceeded and became twain. " He [the Boundless] was one ; having her in Himself, He was alone. Yet was He not ' first,' though ' pre-existing,' for it was only when He was manifested to Himself from Himself that there was a ' second.' Nor was He called Father before [Thought] called Him Father. "As, therefore, producing Himself by Himself, He manifested to Himself His own Thought, so 174 FRAGMENTS OF A FAITH FORGOTTEN- also His manifested Thought did not make the [manifested — the second] Father, but contemplating Him hid him — that is, His power — in herself and is male-female, Power and Thought. " Hence they match each other, being one ; for there is no difference between Power and Thought. From the things above is discovered Power, and from those below Thought. "Thus it comes to pass that that which is mani fested from them, though one, is found to be two, male-female, having the female in itself. Equally so is Mind in Thought; they really are one, but when separated from each other they appear as two." So much for The Great Announcement of "Simon." That some document may yet be discovered which will throw fresh light on the subject is not an impossibility; in the meantime we can reserve our judgment, and regard all positive statements that "Simon" was the "first-born son of Satan" as foreign to the question. MENANDER. 1"75 MENANDER. ONE of the teachers of the " Simonian " Gnosis who was singled out by Justin for special mention, because of his having led " many " away, even as Marcion was gaining an enormous following in Justin's own time, is Menander, a native, we are told, of the Samaritan town Capparatea. The notice in Justin shows us that Menander was a man of a past generation, and that he was specially famous because of his numerous following. We know that the dates of this period are exceedingly obscure even for Justin, our earliest authority. For instance, writing about 150 A.D., he says that Jesus lived 150 years before his time. His " Simon " and Menander dates are equally vague ; Menander may have lived a generation or four generations before Justin's time, or still earlier. The centre of activity of Menander is said to have been at Antioch, one of the most important commercial Sis r Doctrines. and literary cities of the Grseco-Roman world, on the highway of communication between East and West. He seems to have handed on the general outlines of the Gnosis ; especially insisting on the distinction between the God over all and the creative power or powers, the " forces of nature." Wisdom, he taught, was to be attained by the practical discipline of transcendental " magic " ; that is to say, the Gnosis was not to be attained by faith alone, but by definite endeavour and conscious striving along the path of cosmological and psychological science. Menander professed to teach a knowledge of the powers of 176 FRAGMENTS OF A FAITH FORGOTTEN. nature, and the way whereby they could be subjected to the purified human will ; he is also said to have claimed to be the Saviour sent down by the higher Powers of the spiritual world, to teach men the sacred knowledge whereby they could free themselves from the dominion of the lower Angels. o It is, however, almost certain that Menander made no more claim to be the Saviour (in the Catholic meaning of the term) than did " Simon." The Saviour was the Logos, as we have seen above. The claim of the Gnostics was that a man might so perfect himself that he became a conscious worker with the Logos ; all those who did so, became " Christs," and as such were Saviours, but not in the sense of being the Logos Himself. The neophyte on receiving " baptism," that is to say, on reaching a certain state of interior purification or enlightenment, was said to " rise from the dead " ; thereafter, he " never grew old and became immortal," that is to say, he obtained possession of the unbroken consciousness of his spiritual ego. Menander was especially opposed to the materialistic doctrine of the resurrection of the body, and this was made a special ground of complaint against him by the Patristic writers of the subsequent centuries. The followers of Menander were called Men- andrists, and we can only regret that no record has been left of {hem and their writings. As they seem to have been centralized at Antioch — seeing that tradition assigns the founding of the Church of Antioch to Paul, and assigns to it Peter as its first bishop ; seeing again that the " withstanding to the SATURNINUS. 177 face " incident is placed by the Acts tradition in the same city — it may be that their writings would have thrown some light on these obscure traditions. I would, however, suggest that Mainandros should be placed far earlier than " Simon," and that we should see in him one of the earliest links between Gnosticism and the Magian tradition. It may be even that the Gnostics traced the tradition of their aeon-lore to this disciple of the Magi, for the root of their aeonology is to be found in the Zoroastrian Amshaspends, the personal emanations of Ahura- mazda, as Mills and others have shown; though I myself would seek the origin of the aeon-doctrine in Egypt. SATURNINUS. SATURNINUS, or more correctly Satornilus, is generally regarded as the founder of the Syrian Gnosis, but The Chain of J Teachers. there is every reason to suppose that Gnosticism was widespread in Syria prior to his time. Justin Martyr (Trypho, xxxv.), writing between 150 and 160, speaks of the Satornilians as a very important body, for he brackets them with the Marcians ( ? Marcionites), Basilidians and Valentinians, the most important schools of the Gnosis in his time. Saturninus, Basilides and Valentinus were separated from each other respectively by at least a generation, and Saturninus may thus be placed somewhere about the end of the first and the beginning of the second century ; but this assignment of date rests entirely upon the Patristic statements that Menander was the 178 FRAGMENTS OF A FAITH FORGOTTEN. teacher of Saturninus, Saturninus of Basilides, and Basilides of Valentinus. It is, however, not improb able that, with regard to the first two, a general similarity of doctrine alone was sufficient reason for the hseresiologists to father the origin of Saturninus' system upon Menander himself, whereas in reality a generation or two may have elapsed between them, and they may have never as a matter of fact met face to face. Saturninus is said to have taught at Antioch, but Asceticism. (as is almost the invariable case with the Gnostic doctors) we have no information as to his nationality or the incidents of his life. He was especially dis tinguished for his rigid asceticism, or encratism. His followers abstained from marriage and from animal food of all kinds, and the rigidity of their mode of life attracted many zealous adherents. Salmon says that Saturninus seems to have been the first to have introduced encratism " among those who called themselves Christians." Protestant theologians especially regard encratism as a heretical practice; but there seems no sufficient reason for assuming that so common a feature of the religious life can be traced to any particular teacher. Our information as to the Saturninian system Doctrines °f *s unf ornately exceedingly defective ; the short summary of Irenseus is presumably based on, or a copy of, the lost Compendium of Justin. This is all the more regrettable as fuller information O would have probably enabled us to trace its connection with the " Ophite " and " Barbelo " developments, and to define the relations of all three SATURNINUS. 179 to thet Gnosticism of Basilides and Valentinus. The main features are of the same nature as those of the " Simonian " and Menandrian Gnosis ; we should, however, always bear in mind that these early systems, instead of being germinal, or simple expressions, may have been elaborate enough. The mere fact that Irengeus gives a summary which presents comparatively simple features, is no guarantee that the systems themselves may not have been full and carefully worked out expositions. We may with safety regard the summary of the bishop of Lyons as a rough indication of heads of docHne, as a catalogue of subjects deprived of their content. Thus we learn that Saturninus taught the Unknown Father ; the great intermediate hierarchies, arch angels, angels, .and powers ; the seven creative spheres and their rulers ; the builders of the universe and the fashioners of man. There were numerous inimical hierarchies and their rulers, and a scheme of regeneration whereby a World-saviour in the apparent form of man, though not really a man, brings about not only the defeat of the evil powers, but also rescues all who have the light- spark within them, from the powers of the creative hierarchies, among whom was placed the Yahweh of the Jews. The Jewish scriptures were imper fect and erroneous; some prophecies being inspired by the creative angels, but others by the evil powers. The most interesting feature of the system which Irenseus has preserved for us, is the myth of the creation of man by the angels, or rather the fabri- 180 FRAGMENTS OF A FAITH FORGOTTEN. cation of man's external envelope by the hierarchies of the builders. The making of man was on this wise. A shining ima£e or tyPe was snown by the Logos to the demiurgic angels ; but when they were unable to seize hold upon it, for it was withdrawn immediately, they said to one another : " Let us make man according to [this] image and likeness." They accordingly endeavoured to do so, but the nature- powers could only evolve an envelope or plasm, which could not stand upright, but lay on the ground helpless and crawling like a worm. Then the Power Above, in compassion, sent forth the life-spark, and the plasm rose upright, and limbs developed and were knit together, that is to say, it hardened or became denser as race succeeded race ; and so the body of man was evolved, and the light-spark, or real man, tabernacled in it. This light-spark hastens back after death to those of its own nature, and the rest of the elements of the body are dissolved. Here we have in rough suggestion the same theory of the evolution of the bodies of the early races as we find advanced, from totally different sources and an entirely different standpoint, by a number of modern writers on theosophic doctrines — and, therefore, we all the more regret that the orthodox prejudices of Irenaeus or his informant have treated Saturninus and his " heresy " with so scant notice. THE "OPHITES." 181 THE "OPHITES." THE task we have now to attempt is, by far the most difficult which can be undertaken by the student The ., c Obscurity of of Patristic Gnosticism. When we have the name fche Subject. of an individual teacher to guide us, there is at least a point round which certain ideas and state ments may be grouped; but when we have no such indications, but only scraps of information, or summaries of " some say " and " others maintain," as in Irenseus ; or vague designations of widespread schools of various periods, as in Hippolytus; when further we reflect that among such surroundings we are face to face with one of the main streams of evolving Gnosticism, and realize the complete absence of any definite landmarks, where all should have been carefully surveyed — a feeling almost of despair comes over even the most enthusiastic student. It has been supposed that up to the time of Irenaeus Gnostic documents were freely circulated ; but that by the time of Hippolytus (that is to say, after the lapse of a generation or more) orthodoxy had made such headway that the Gnostic documents were withdrawn from circulation and hidden, and that this accounts for the glee of Hippolytus, who taunts the Gnostics with his possession of some of their secret MSS. I am, however, convinced that the most recondite and technical treatises of the Gnostics were never circulated; the adherents of the Gnosis were too much imbued with the idea 182 FRAGMENTS OF A FAITH FORGOTTEN. of a "secret doctrine" and grades of initiation to blazon their inner tenets forth on the house-tops. Also I doubt exceedingly whether these inter twined schools and phases of doctrine were separated from one another in any very precise fashion, or that the Basilidians, Valentinians, and the rest, distinguished themselves by such designations. Gnosticism was a living thing, no crystallized system or dead orthodoxy ; each competent student thought out the main features of the Gnosis in his own fashion, and generally phrased it in his own terms. In treating this part of our essay also another difficulty presents itself; we are writing for those who are presumably but slightly acquainted with the subject, and who would only be confused by a mass of details. It is, however, precisely these details which are of interest and importance, and therefore a summary must at best be exceedingly imperfect and liable to misconstruction. We have thus to set up our finger-posts as best we may. As stated above, the term "Ophite" is exceedingly heTerm^ erroneOus ; it does not generally describe the schools Upiiite. of which we are treating; it was not used by the adherents of the schools themselves, who mostly preferred the term Gnostic ; even where the symbolism of the serpent enters into the exposition of their systems, it is by no means the characteristic feature. In brief, this term, which originated in the fallacy of taking a very small part for the whole — a favourite trick of the haeresiologist, whose main weapon was to exaggerate a minor detail into a main characteristic — has been used as a vague designation THE " OPHITES." 183 for all exposition of Gnostic doctrine which could not be ascribed to a definite teacher. It is in this foundling asylum, so to say, that we must look for the general outlines which form the basis of the teachings of even Basilides and Valentinus, each of whom, like the rest of the Gnostics, modified the general tradition in his own peculiar fashion. This " Ophite " Gnosticism is said by Philaster to be pre-Christian; Irenseus, after detailing a system, which Theodoret when copying from him calls " Ophite," says that it was from the Valentinian school. Celsus, the Pagan philosopher, in his True Word, writing about the third quarter of the second century, makes no distinction between the rest of the Christian world and those whom Origen, almost a century afterwards, in his refutation of Celsus, calls " Ophiani." The latest criticism is of opinion that Philaster has blundered, but the statement is sufficient evidence that there was a body of pre-Christian Gnosis, that the stream flowed unbrokenly and in ever-increasing volume during the first two centuries, and that the erroneous designation " Ophite " still marks out one of its main channels. The serpent-symbol played a great part in the Mysteries of the ancients, especially in Greece, Egypt, The Serpent and Phoenicia; thence we can trace it back to Syria, Babylonia, and farther East to India, where it still survives and receives due explanation. It figured forth the most intimate processes of the generation of the universe and of man, and also of the mystic birth. It was the glyph of the creative power, and in its 184 FRAGMENTS OF A FAITH FORGOTTEN. lowest form was debased into a phallic emblem. Physical procreation and the processes of conception are lower manifestations of the energizing of the great creative will and the evolutionary world -process. But the one is as far removed from the other, as man's body is from the body of the universe, as man's animal desire from the divine will of deity. The mysteries of sex were explained in the adyta of the ancient temples ; and naturally enough the attempt to get behind the great passion of mankind was fraught with the greatest peril. A knowledge of the mystery led many to asceticism ; a mere curious prying into the matter led to abuse. Illumina tion, seership, and spiritual knowledge, were the reward of the pure in body and mind; sexual excess and depravity punished the prying of the unfit. This explains one of the most curious phenomena in religious history; the bright and dark sides are almost invariably found together; whenever an attempt is made to shed some light on the mystery of the world and of man, the whole nature is quickened, and if the animal is the stronger, it becomes all the more uncontrolled owing to the quickening. Thus we find that some obscure groups of dabblers in the mystery-tradition fell into grave errors, not only of theory but of practice, and that Patristic writers of the subsequent centuries tried by every means to exaggerate this particular into a general charge against " error " ; whereas, as a matter of fact, it is in the writings of the Gnostics themselves that we find the severest condemnation of such abuses. THE "OPHITES." 185 As man was generated in the womb from a " serpent " and an " egg," so was the universe ; but the serpent of the universe was the Great Power, the Mighty Whirlwind, the Vast Vortex, and the egg was the All-Envelope of the world system, the primordial " fire-mist." The serpent was thus the glyph of the Divine Will, the Divine Reason, the Mind of Deity, the Logos. The egg was the Thought, the Conception, the Mother of All. The germinal universe was figured as a circle with a serpent lying diagonally along its field, or twined a certain number of times round it. This serpentine force fashioned the universe, and fashioned man. It created him; and yet he in his turn could use it for creation, if he would only cease from generation. The Caduceus, or Rod of Mercury, and the Thyrsus in the Greek Mysteries, which conducted the soul from life to death, and from death to life, figured forth the serpentine power in man, and the path whereby it would carry the " man " aloft to the height, if he would but cause the " Waters of the Jordan " to " flow upwards." The serpent of Genesis, the serpent-rod of Moses, and the uplifting of the brazen serpent in the wilderness, were promptly seized upon by Jewish Gnostics as mythological ideas similar to the myths of the Mysteries. To give the reader an insight into their methods of mystical exegesis, which looked to an inner psychological science, we may here append their interpretation of what may be called " The Myth of the Going-forth." The Myth was common to a number of schools, but Hippolytus ascribes it to an otherwise unknown 186 FRAGMENTS OF A FAITH FORGOTTEN. school called the Peratae, supposed to mean Trans- The Myth cendentalists, or those who by means of the Going-forth. Gnosis had "passed beyond" or "crossed over." Thus then they explained the Exodus-myth. Egypt is the body; all those who identify them selves with the body are the ignorant, the Egyptians. To " come forth " out of Egypt is to leave the body; and to pass through the Red Sea is to cross over the ocean of generation, the animal and sensual nature, which is hidden within the blood. Yet even then they are not safe ; crossing the Red Sea they enter the Desert, the intermediate state of the doubting lower mind. There they are attacked by the "gods of destruction," which Moses called the " serpents of the desert," and which plague those who seek to escape from the "gods of genera tion." To them Moses, the teacher, shows the true serpent crucified on the cross of matter, and by its means they escape from the Desert and enter the Promised Land, the realm of the spiritual mind, where there is the Heavenly Jordan, the World- soul. When the Waters of the Jordan flow downwards, then is the generation of men; but when they flow upward, then is the creation of the gods. Jesus (Joshua) was one who had caused the Waters of the Jordan to flow upwards. Many of the ancient myths had a historico- legendary background, but their use as myths, or religious and mystic romances, had gradually effaced the traces of history. Those instructed in the Mysteries were practised in the science of mythology, and thus the learned Gnostics at once perceived the THE "OPHITES." 187 mythological nature of the Exodus and its adapta bility to a mystical interpretation. The above instance is a very good example of this method of exegesis ; a great deal of such interpretation, however, was exceedingly strained, when not decidedly silly. The religious mind of the times loved to exercise its ingenuity on such interpretations, and the differ ence between Gnostic exegesis and that of the subsequent Orthodox, is that the former tried to discover soul-processes in the myths and parables of scripture, whereas the Orthodox regarded a theological and dogmatic interpretation as alone legitimate. Judged by our present knowledge of language, the " silliest " element which entered into such pious Pseudo- philology. pastimes was the method of word-play, or pseudo- philology, which is found everywhere in the writings of the Babylonians, Egyptians, Indians, Jews, and Greeks. Among the Gnostic and Patristic writers, therefore, we find the most fantastic derivations of names, which were put forward in support of theo logical doctrines, but which were destitute of the most rudimentary philological accuracy. Men, such as Plato, who in many other respects were giants of intellect, were content to resort to such methods. It is, however, pleasant to notice that the nature of the soul and the truths of the spiritual life were the chief interest for such ancient "philologists," and not the grubbing up of " roots " ; nevertheless, we should be careful when detecting the limitation of such minds in certain directions, to guard against the error of closing our eyes to the limitations of 188 FRAGMENTS OF A FAITH FORGOTTEN. our own modern methods in directions where the ancients have done much good work. We will now proceed to give a brief sketch of the main outlines of one of the presentations of general Gnostic ideas preserved by Irenseus. AN ANONYMOUS SYSTEM FROM IRENJEUS. IN the Unutterable Depth were two Great Lights, The the First Man, or Father, and his Son, the Second Creation. Man; and also the Holy Spirit, the First Woman, or Mother of all living. Below this triad was a sluggish mass composed of the four great " elements," called Water, Darkness, Abyss, and Chaos. The Universal Mother brooded over the Waters; ena moured of her beauty, the First and Second Man produced from her the third Great Light, the Christ ; and He, ascending above, formed with the First and Second Man the Holy Church. This was the right- hand birth of the Great Mother. But a Drop of Light fell downwards to the left hand into chaotic matter ; this was called Sophia, or Wisdom, the TTor£c£- Mother. The Waters of the zEther were thus set in motion, and formed a body for Sophia (the Light-^Eon), viz., the Heaven-sphere. And she, freeing herself, left her body behind, and ascended to the Middle Region below her Mother (the Universal Mother), who formed the boundary of the Ideal Universe. By her mere contact with the Space- Waters she had aleady generated a son, the chief Creative Power of the Sensible World, who retained some of the ANONYMOUS SYSTEM FROM IRENJEUS. Light-fluid ; this son was laldabaoth (said by some to mean the Child of Chaos), who in his turn produced a son, and he another, until there were seven in all, the great Formative Powers of the Sensible Universe. And they were " fighters," and quarrelled much with their fathers. And by means of this interplay of forces on matter came forth the "mind," which was " serpent-formed," and " spirit," and " soul," and all things in the world. And laldabaoth was boastful and arrogant, and exclaimed : " I am Father and God, and beyond me is none other." But Sophia hearing this cried out to her son : " Lie not, laldabaoth, for above thee is the Father of All, the First Man, and Man the Son of Man." And all the Powers were astonished at the word ; but laldabaoth, to call off their attention, cried out : " Let us make ' man ' after our image." So they made " man," and he lay like a worm on the ground, until they brought him to laldabaoth, who breathed into him the " breath of life," that is to say the Light-fluid he had received from Sophia, and so emptied himself of his Light. And " man " receiving it, immediately gave thanks to the First Man and disregarded his fabricators (the Elohim). Whereupon laldabaoth (Yahweh) was jealous and planned to deprive Adam of the Light-spark by forming " woman." And the six creative powers were enamoured of Eve, and by her generated sons, namely, the angels. And so Adam again fell under the power of laldabaoth and the Elohim ; then Sophia or Wisdom sent the " serpent " (" mind ") into the Paradise of laldabaoth, and Adam and Eve Yahweh laldabaoth. 0. T. Exegesis. 190 FRAGMENTS OF A FAITH FORGOTTEN. listened to its wise councils, and so once more " man " was freed from the dominion of the Creative Power, and transgressed the ordinance of ignorance of any power higher than himself imposed by laldabaoth. Whereupon laldabaoth drove them out of his Paradise, and together with them the " serpent " or " mind " ; but Sophia would not permit the Light- spark to descend, and so withdrew it to avoid profanation. And " mind " (the lower mind) the serpent-formed, the first product of laldabaoth, brought forth six sons, and these are the " dsemonial " powers, which plague men because their father was cast down for their sake. Now Adam and Eve before the fall had spiritual bodies, like the " angels " born of this Eve ; but after their fall, down from the Paradise of laldabaoth, their bodies grew more and more dense, and more and more languid, and became " coats of skin," till finally Sophia in compassion restored to them the sweet odour of the Light, and they knew that they carried death about with them. And so a recollection of their former state came back to them, and they were patient, knowing that the body was put on only for a time. The system then goes on to grapple with the legends of Genesis touching Cain and Noah, etc., and the Old Testament record generally, with moderate success ; the main idea being that the prophets were inspired by one or other of the seven Elohim, but occasionally Sophia had succeeded in impressing them with fragmentary revelations about the First Man and the Christ above. ANONYMOUS SYSTEM FROM IREN^US. 191 The rest of the system is devoted to the question of the scheme of regeneration and the interpretation Christology. of the Mystery-myths. Sophia, or Wisdom, finding no rest in heaven or earth, implored the help of the Great Mother, and she in compassion begged of the First Man that the Christ should be sent to help her. And then Wisdom, knowing that her brother and spouse was coming to her aid, announced his coming by John, and by means of the " baptism of repentance " Jesus was made ready to receive him, as in a clean vessel. And so the Christ descended through the seven spheres, likening himself unto the Rulers, and draining them of their power, the Light they had retained all flowing back to him. And first of all the Christ clothed his sister Sophia with the Light- vesture, and they rejoiced together, and this is the mystical " marriage " of the " bridegroom and the bride." Now Jesus, having been born of a "virgin" by the working of God (in other words, after the spiritual " second birth " had been attained by the ascetic Jesus), Christ and Sophia, the one enfolding the other, descended upon him and he became Jesus Christ. Then it was that he began to do mighty works, to heal, and to proclaim the Unknown Father, and Jesus, profess himself openly the Son of the First Man. Whereupon the Powers and especially laldabaoth took measures to slay him, and so Jesus, the man, was " crucified " by them, but Christ and Sophia mounted aloft to the Incorruptible ^Eon. But Christ did not forget the one in whom He had tabernacled, and so sent a power which raised up his body, not 192 FRAGMENTS OF A FAITH FORGOTTEN. indeed his gross physical envelope, but a psychic and spiritual body. And those of his disciples who saw this body, thought he was risen in his physical frame, but to certain of them who were capable of receiving it, he explained the mystery, and taught them many other mysteries of the spiritual life. And Jesus now sits at the right hand of his father, laldabaoth, and receives the souls who have received these mysteries. And in proportion as he enriches himself with souls, in such measure is laldabaoth deprived of power ; so that he is no longer able to send back holy souls into the world of reincarnation, but only those of his own substance ; and the consummation of all things will be when all the Light shall once more be gathered up and stored in the treasures of the Incorruptible ^Eon. Such is the account of this by no means absurd scheme of the Gnosis preserved to us in the barbarous Latin translation of Irenaeus' summary. That the original system was far more elaborate we may assume from the now known method of Irenseus to make a very brief summary of the tenets he criticized. The main features of the christological and soteriological part of the system is identical with the main outlines of the system of the Pistis Sophia, and of one of the treatises of the Codex Brucianus. This is a very important point, and indicates that the dates of these treatises need not necessarily be later than the time of the bishop of Lyons, but the consideration of this important subject must be reserved for the sequel. Interesting again is it to remark the influence of the Orphic, AN EARLY "OPHITE" SYSTEM. 193 Pythagorsean, Platonic, and Hermetic tradition in the cosmological part, and to observe how both the Hellenic and Jewish myths find a common element in the Chaldsean tradition. AN EARLY "OPHITE" SYSTEM. HIPPOLYTUS devotes the fifth book of his Refutation to the " Ophites," who, ho we ver, all call themselves followers of the Gnosis, and not " Ophites," as explained above; he seems to regard them as the most ancient stream of the Gnosis. After treating of three great schools, to which we shall subsequently refer, he specially singles out for notice a certain Justinus, who is mentioned by no other hseresiologist. This account of Hippolytus is all the more important, seeing that the system with which the name of Justinus is associated, represents apparently one of the oldest forms of the Gnosis of which we have record. This has been disputed by Salmon, but to my mind his arguments are unconvincing ; the fact that the Justinian school, in its mystical exegesis, makes no reference to the texts of the New Testament collection, although freely quoting from the Old, should decide the point. One short saying is referred to Jesus, but it is nowhere found in the canonical texts. This circle had a large literature, from which Hippolytus selects a single volume, The Book of Baruch, as giving the most complete form of the system. The members were bound by an oath of 194 FRAGMENTS OF A FAITH FORGOTTEN. secrecy not to reveal the tenets of the school, and the form of the oath is given. The cosmogony is based on a Syrian creation-myth, a variant of which is preserved by Herodotus (iv. 8-10), in which Hercules (the Sun-god) plays the prin cipal part, and a stratum of which is also found in Genesis. The myth has intimate points of contact with Chaldsean and ancient Semitic traditions. The following is the outline of the system. There are three principles of the Universe : (i.) The Book of The Good, or all-wise Deity; (ii.) the Father, or Spirit, the creative power, called Elohim; and (iii.) the World-Soul, symbolized as a woman above the middle and a serpent below, called Eden. From Elohim (a plural used as a collective) and Eden twenty-four cosmic powers or angels come forth, twelve follow the will of the Father-Spirit, and twelve the nature of the Mother-Soul. The lower twelve are the World-Trees of the Garden of Eden. The Trees are divided into four groups, of three each, representing the four Rivers of Eden. The Trees are evidently of the same nature as the cosmic forces which are represented by the Hindus as having their roots or sources above and their branches or streams below. The name Eden means Pleasure or Desire. Thus the whole creation comes into existence, and finally from the animal part of the Mother-Soul are generated animals, and from the human part men. The upper part of the Garden is called the "most beautiful Earth"; that is to say, Cosmic Earth, and the body of man is formed of the finest. Man having thus AN EARLY "OPHITE" SYSTEM. 195 been formed, Eden and Elohlm depute their powers unto him ; the World-Soul bestows on him the soul, and the World-Spirit infuses into him the spirit. Thus were men and women constituted. And all creation was subjected to the four groups of the twelve powers of the World-Soul, according to their cycles, as they move round as in a circular dance But when the man-stage was reached, the turning- point of the world — process, Elohim, the Spirit, ascended into the celestial spaces, taking with him his own twelve powers. And in the highest part of the heaven he beheld the Great Light shining through the Gate (? the physical sun), which led to the Light-world of The Good. And he who had hitherto thought himself Lord of Creation, perceived that there was one above him, and cried aloud: "Open me the gates that I may acknowledge the [true] Lord; for I considered myself to be the Lord." And a voice came forth, saying : " This is the Gate of the Lord ; through this the righteous enter in." And leaving his angels in the highest part of the heavens, the World-Father entered in and sat down at the right hand of the Good One. And Elohim desired to recover by force his spirit which was bound to men, from further degradation; but the Good Deity restrained him, for now that he had ascended to the Light-realm he could work no destruction. And the Soul (Eden) perceiving herself abandoned by Elohim, tricked herself out so as to entice him back ; but the Spirit would not return to the arms of 196 FRAGMENTS OF A FAITH FORGOTTEN. Mother Nature (now that the ''middle point of evolution was passed). Thereupon, the spirit that was left behind in man, was plagued by the soul; for the spirit or mind desired to follow its Father into the height, but the soul, incited by the powers of the Mother — Soul, and especially by the first group who rule over sexual passion and excess, gave way to adulteries and even greater vice; and the spirit in man was thereby tormented. Now the angel, or power, of the World-Soul, which Baruch. especially incited the human soul to such misdeeds, was the third of the first group, called Naas (Heb. Nachasli), the serpent, the symbol of animal passion. And Elohim, seeing this, sent forth the third of his own angels, called Baruch, to succour the spirit in man. And Baruch came and stood in the midst of the Trees (the powers of the World- Soul), and declared unto man that of all the Trees of the Garden of Eden he might eat the fruit, but of the Tree Naas, he might not, for Naas had transgressed the law, and had given rise to adultery and unnatural intercourse. And Baruch had also appeared to Moses and the prophets through the spirit in man, that the people might be converted to the Good One ; but Naas had invariably obscured his precepts through the soul in man. And not only had Baruch taught the prophets of the Hebrews, but also the prophets of the uncir- cumcised. Thus, for instance, Hercules among the Syrians had been instructed, and his twelve labours were his conflicts with the twelve powers of the World-Soul. Yet Hercules also had finally failed, AN EARLY "OPHITE" SYSTEM. 197 for after seeming to accomplish his labours, he is vanquished by Omphale, or Venus, who divests him of his power by clothing him with her own robe, the power of Eden below. Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology. twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be " crucified," but he, leaving on the " tree " the body of Eden — that is to say, the psychic body or soul, and the gross physical body — and committing his spirit or mind to the hands of his Father (Elohim), ascended to the Good One. And there he beholds " whatever things eye hath not seen and ear hath not heard, and which have not entered into the heart of man " ; and bathes in the ocean of life-giving water, no longer in the water below the firmament, the ocean of generation in which the physical and psychic bodies are bathed. This ocean of generation is, of course, the same as the Brahmanical and Buddhistic samsdra, the ocean of rebirth. Hippolytus tries to make out that Justinus was a very vile person, because he fearlessly pointed out one of the main obstacles to the spiritual life, and the horrors of animal sensuality ; but Justinus evidently preached a doctrine of rigid asceticism, and ascribed the success of Jesus to his triumphant purity. 198 FRAGMENTS OF A FAITH FORGOTTEN. THE NAASSENI. PRIOR to the section on Justinus, Hippolytus treats of three schools under the names Naasseni, Peratae, and Sethians or Sithians. All three schools appa rently belong to the same cycle, and the first two present features so identical as to make it highly probable that the Naassene work and the two Peratic treatises from which Hippolytus quotes, pertain to the same Gnostic circle. Although the name Naassene is derived from the Hebrew Nachash, a serpent, Hippolytus does not call the Naassenes Ophites, but Gnostics ; in fact, he reserves the name Ophite for a small body to which he also gives (viii. 20) the names Cainites and Nochaitse (?Nachaitae from Nachasli), and considers them of not sufficient importance for further mention. The Naassenes possessed many books, and also Their regarded as authoritative the following scriptures: The Gospel of Perfection, The Gospel of Eve, The Questions of Mary, Concerning the Offspring of Mary, The Gospel of Philip, The Gospel according to Thomas, and The Gospel according to the Egyptians. One of their MSS. had fallen into the hands of Hip polytus. It was a treatise of a mystical, psychological, devotional, and ex egetical character, rather than a cos- mological exposition, and therefore the system is some what difficult to make out from Hippolytus' quotations. Indeed, the Naassene Document, when analysed into its sources, is found to be the Christian overworking THE NAASSENI. 199 of the Jewish overworking of a Pagan commentary on a Hymn of the Mysteries. The date of the Christian overwriter may be placed about the middle of the second century, and the document is especially valuable as pointing out the identity of the inner teachings of Gnostic Christianity with the tenets of the Mysteries — Phrygian, Eleusinian, Dionysian, Samothracian, Egyptian, Assyrian, etc. The Christian writer claimed that his tradition was handed down from James to a certain Mariamne. This Miriam, or Mary, is somewhat of a puzzle to scholarship; it seems, however, probable that the treatise belonged to the same cycle of tradition as The Or eater and Lesser Questions of Mary, The Gospel of Mary, etc., in the frame of which the Pistis Sophia treatise is also set. The main features of the system are that the cosmos is symbolized as the (Heavenly) Man, male- female, of three natures, spiritual (or intelligible), psychic and material ; that these three natures found themselves in perfection in Jesus, who was therefore truly the Son of Man. Mankind is divided into three classes, assemblies, or churches : the elect, the called, and the bound (or in other words, the spiritual or angelic, the psychic, and the choic or material), according as one or other of these natures pre dominates. After this brief outline, Hippolytus proceeds to plunge into the mystical exegesis of the writer and Their Mystical overwriters (whom he of course regards as one Exegesis, person) and their interpretation of the Mysteries, which is mixed up here and there with specimens of 200 FRAGMENTS OF A FAITH FORGOTTEN. the pseudo-philological word-play so dear to the heart of Plato's Cratylus, as remarked above. The system is supposed to underlie all mythologies, Pagan, Jewish and Christian. It is the old teaching of macrocosm and microcosm, and the Self hidden in the heart of all. The technical character of this exegesis and the nature of our essay compel us to give only a brief summary of the main ideas; but the subject is important enough to demand a special study in itself. The spirit or mind of man is imprisoned in the soul, his animal nature, and the soul in the body. The nature and evolution of this soul were set forth in The Gospel according to the Egyptians, a work which is unfortunately lost. Now the Assyrians (following the Chaldseans, ASS rian wno> together with the Egyptians, were regarded by Mysteries, antiquity as the sacred nation par excellence) first taught that man was threefold and yet a unity. The soul is the desire-principle, and all things have souls, even stones, for they increase and decrease. The real " man " is male-female, devoid of sex ; therefore he strives to abandon the animal nature and return to the eternal essence above, where there is neither male nor female but a new creature. Baptism was not the mere symbolical washing with physical water, but the bathing of the spirit or mind in the " living water above," the eternal world, beyond the ocean of generation and destruction ; and the anointing with oil was the introduction of the candidate into unfading bliss, thus becoming a Christ. THE NAASSENI. 201 The kingdom of heaven is to be sought for within a man ; it is the " blessed nature of all things which were, and are, and are still to be," spoken of in the Phrygian Mysteries. It is of the nature of the spirit or mind, for, as it is written in The Gospel according to Thomas : " He who seeks me shall find me in children from the age of seven years " ; and this is the representative of the Logos in man. Among the Egyptians, Osiris is the Water of Life, the Spirit or Mind, while Isis is " seven-robed nature, The . Egyptian. surrounded by and robed in seven sethereal mantles," the spheres of ever-changing generation, which meta morphose the ineffable, unimaginable, incomprehensible mother-substance ; while the Mind, the Self, makes all things but remains unchanged, according to the saying: " I become what I will, and I am what I am ; where fore, say I, immovable is the mover of all. For He remains what He is, making all things, and is naught of the things which are." This also is called The Good, hence the saying : " Why callest thou Me Good ? One only is Good, My Father in the heavens." Among the Greeks, Hermes is the Logos. He is the conductor and reconductor (the psychagogue and The Greek, psychopomp), and originator of souls. They are brought down from the Heavenly Man above into the plasm of clay, the body, and thus made slaves to the demiurge of the world, the fiery or passionate god of creation. Therefore Hermes "holds a rod in his hands, beautiful, golden, wherewith he spell-binds the eyes of men whomsoever he would, and wakes them again from sleep." Therefore the saying: " Wake thou that sleepest, and rise, and Christ shall 202 FRAGMENTS OF A FAITH FORGOTTEN. The Samo- thracian. The Phrygian. give thee light." This is the Christ, the Son of the Man, in all who are born ; and this was set forth in the Eleusinian rites. This is also Ocean, "the genera tion of gods and the generation of men," the Great Jordan, as explained in the Myth of the Going-forth, given above. The Samothracians also taught the same truth ; and in the temple of their Mysteries were two statues, representing the Heavenly Man, and the regenerate or spiritual man, in all things co-essential with that Man. Such a one was the Christ, but His disciples had not yet reached to perfection. Hence the saying: "If ye drink not My blood and eat not My flesh, ye shall by no means enter into the Kingdom of the Heavens ; but even if ye drink of the cup which I drink of, whither I go ye cannot come." And the Gnostic writer adds : " For He knew of what nature each of His disciples was, and that it needs must be that each of them should go to his own nature. For from the twelve ' tribes ' He chose twelve disciples, and through them He spake to every ' tribe.' Where fore (also) neither have all men hearkened to the preaching of the twelve disciples, nor if they hearken can they receive it." The mysteries of the Thracians and Phrygians are then referred to, and the same ideas further explained from the Old Testament documents. The vision of Jacob is explained as referring to the descent of spirit into matter, down the ladder of evolution, the Stream of the Logos flowing downward, and then again upward, through the Gate of the Lord. Wherefore the saying: "I am the true gate." The Phrygians THE NAASSENI. 20*3 also called the spirit in man the "dead," because it was buried in the tomb and sepulchre of the body. Wherefore the saying ; " Ye are whitened sepulchres, filled within with the bones of the dead," — "for the living man is not in you." And again: "The dead shall leap forth from the tombs " ; that is to say, "from their material bodies, regenerated spiritual men, not carnal." For "this is the resurrection which takes place through the gate of the heavens, and they who pass not through it, all remain dead." Many other interpretations of a similar nature are given, and it is shown that the Lesser Mysteries pertained to " fleshly generation," whereas the Greater dealt with the new birth. " For this is the Gate of Heaven, and this is the House of God, where the Good God dwells alone, into which no impure man shall come, no psychic, no fleshly man ; but it is kept under watch for the spiritual alone, where they must come, and, casting away their garments, all become bridegrooms made virgin by the Virginal Spirit. For such a man is the virgin with child, who conceives and brings forth a son, which is neither psychic, animal, nor fleshly, but a blessed aeon of aeons." This is the Kingdom of the Heavens, the " grain of mustard seed, the indivisible point, which is the primeval spark in the body, and which no man knoweth save only the spiritual." The school of the Naasseni, it is said, were all initiated into the Mysteries of the Great Mother, The because they found that the whole mystery of the Great of rebirth was taught in these rites; they 204 FRAGMENTS OF A FAITH FORGOTTEN. were also rigid ascetics. The name Naasseni was given them because they represented the " Moist Essence " of the universe — without which nothing that exists, " whether immortal or mortal, whether animate or inanimate, could hold together" — by the symbol of a serpent. This is the cosmic Akasha of the Upanishads, and the Kundalini, or serpentine force in man, which when following animal impulse is the force of generation, but when applied to spiritual things makes of a man a god. It is the Waters of Great Jordan flowing downwards (the generation of men) and upwards (the generation of gods); the Akasha-ganga or Heavenly Ganges of the Puranas, the Heavenly Nile of mystic Egypt. " He distributes beauty and bloom to all who are, just as the [river] ' proceeding forth out of Eden and dividing itself into four streams.' " In man, they said, Eden is the brain " compressed in surrounding vestures like heavens," and Paradise the man as far as the head only. These four streams are sight, hearing, smell, and taste. The river is the " water above the firmament [of the body]." Thus, to use another set of symbolic terms, "the spiritual choose for themselves from the living waters of the Euphrates [the subtle world], which flows through the midst of Babylon [the gross world or body], what is fit, passing through the gate of truth, which is Jesus, the blessed," i.e., the "gate of the heavens," or the sun, cosmically ; and microcosmically the passing out of the body consciously through the highest centre in the head, which Hindu mystics cal THE NAASSENI. 205 the Brahmarandhra. Thus these Gnostics claimed to be the true Christians because they were anointed with the " ineffable chrism," poured out by the serpentine " horn of plenty," another symbol for the spiritual power of enlightenment. We will conclude this brief sketch of these most interesting mystics by quoting one of their hymns. The F riitr in 6ii t The text is unfortunately so corrupt that parts of of a Hymn. it are hopeless, nevertheless sufficient remains to " sense " the thought. .It tells of the World-Mind, the Father, of Chaos, the Cosmic Mother, and of the third member of the primordial trinity, the World- Soul. Thence the individual soul, the pilgrim, and its sorrows and rebirth. Finally the descent of the Saviour, the firstborn of the Great Mind, and the regeneration of all. Behind all is the Ineffable, then comes first the First-born, the Logos : " Mind was the first, the generative law of all ; Second was Chaos diffused, [spouse] of the first-born ; Thirdly, the toiling Soul received the law; Wherefore surrounded with a watery form It weary grows, subdued by death. . . . Now holding sway, it sees the light ; Anon, cast into piteous plight, it weeps. Whiles it weeps, it rejoices ; Now wails and is judged ; And now is judged and dies. And now it cannot pass .... Into the labyrinth [of rebirth] it has wandered. [Jesus] said : Father ! A searching after evil on the earth 206 FRAGMENTS OF A FAITH FORGOTTEN. Makes [man] to wander from thy Spirit, He seeks to shun the bitter Chaos, But knows not how to flee. Wherefore, send me, O Father ! Seals in my hands, I will descend ; Through every aeon I will tread my way ; All mysteries will I reveal, And show the shapes of gods ; The hidden secrets of the Holy Path Shall take the name of Gnosis, And I will hand them on." THE PERAT^E. HIPPOLYTUS says that the mysteries symbolized by the serPent are at the root of all Gnosticism; and Tradition though the Church Father himself has not any idea what these mysteries really are, as is amply proved by all his remarks, we agree with him, as we have endeavoured to show above. He then proceeds to treat of the system of the Peratee, to whom we have already referred, and whose Mysteries (Hippolytus calls them their " blasphemy against Christ ") had been kept secret " for many years." We know from other sources that the school was prior to Clement of Alex andria. The system of the Peratse was based on an analogy with sidereal considerations, and depended on the tradition of the ancient Chaldsean star-cult. In Book iv., Hippolytus has already endeavoured to refute the Chaldaean system of the star-spheres; but though he makes some good points against the vulgar THE PERAT.E. 207 astrology of the time, he does not affect the mysterious doctrine of the septenary spheres, of which the empirical horoscopists had long lost the secret, and for which they had substituted the physical planets. Hippolytus had the Peratic school especially in mind in his attempted refutation of the art of the astrologers and mathematicians, of which, however, he admits he had no practical knowledge, but space compels us simply to refer the student to the fourth book of his Philosophumena for the outline of astrology which the Church Father presents. According to the Peratic school, the universe was symbolized by a circle enclosing a triangle. The triangle denoted the primal trichotomy into the three worlds, ingenerable, self-generable, and generable. Thus there were for them three aspects of the Logos, or, from another point of view, three Gods, or three Logoi, or three Minds, or three Men. When the world-process had reached the completion of its devolution, the Saviour descended from the ingenerable world or 0eon; the type of the Saviour is that of a man perfected, " with a threefold nature, and threefold body, and threefold power, having in himself all [species of] concretions and potentialities from the three divisions of the universe." According to the Pauline phrase : " It pleased Him that in him should dwell all fulness (pleroma) bodily." It is from the two higher worlds, the ingenerable and self-generable, that the seeds of all kinds of potentialities are sent down into this generable or formal world. Hippolytus here breaks off, and, after informing 208 FRAGMENTS OF A FAITH FORGOTTEN. us that the founders of the school were a certain Euphrates (whom Origen calls the founder of those Ophites to whom Celsus referred about 175 A.D.) and Celbes, whom he elsewhere calls Acembes and Ademes, proceeds to tell us something more of the Chaldsean art. He then says that he will quote from a number of Peratic treatises to show that their ideas were similar to those of the Chaldseans. The Saviour has not only a human but a cosmic task to perform; the cosmic task is to separate the good from the bad among the sidereal powers and influences ; the same peculiarity of soteriology is brought into prominence in the Pistis Sophia treatise, to which we shall refer later on. The " wars in heaven " precede the conflict of good and evil on earth. The treatise from which Hippolytus proceeds to A Direct quote is evidently a Gnostic commentary on an old Babylonian or Syrian cosmogonic scripture, which the commentator endeavours to explain in Greek mythological terms. The beginning of this mysterious treatise runs as follows : "I am the voice of awakening from slumber in the seon (world) of night. Henceforth I begin to strip naked the power that proceed eth from Chaos. It is the power of the abysmal slime, which raiseth up the clay of the imperishable vast moist [principle], the whole might of convulsion of the colour of water, ever moving, supporting the steady, checking the tottering, . . . the faithful steward of the track of the aethers, rejoicing in that which streameth forth from the twelve founts of the Law, the power which THE PERAT.E. 209 taketh its type from the impress of the power of the invisible waters above." This power is called Thalassa, evidently the Thalatth (Tiamat), or World-Mother, of the Baby lonians. The twelve sources are also called twelve mouths, or pipes, through which the world-powers pour hissing. It is the power which is surrounded by a dodecagonal pyramid or dodecahedron — a hint which should persuade astrologers to reconsider their " signs of the zodiac." Hippolytus' quotations and summary here become very obscure and require a critical treatment which has not yet been accorded them ; we are finally told that the matter is taken from a treatise dealing with the formal or generable world, for it is denominated The Proasteioi up to the ^Ether ; that is to say, the hierarchies of powers as far as the aether, which were probably represented diagramatically by a series of concentric circles, a " proasteion " being the space round a city's walls. Hippolytus here again points out the correspon dence between astrological symbolism and the teaching of this school of Gnosticism ; it is, he says, simply astrology allegorized, or rather we should say cosmogony theologized. These Peratics, or Transcen- dentalists, derive their name from the following considerations. They believed that nothing which exists by generation can survive destruction, and thus the The sphere of generation is also the fate-sphere. He then of the Name. who knows nothing beyond this, is bound to the wheel of fate ; but " he who is conversant with the 210 FEAGMENTS OF A FAITH FORGOTTEN. compulsion of generation [samsdra], and the paths through which man has entered into the [generable] world," can proceed through and pass beyond (transcend) destruction. This destruction is the " Water " which is the " generation of men," and which is the element in which the hierarchies of generation hold their sway, and have their being. It is called water because it is of that colour, namely, the lower ether. The treatise from which Hippolytus quotes, again dives into the depths of mythology, and among other things adduces the Myth of the Going-forth, and its mystical interpretation ; finally, the Gnostic com mentator explains the opening verses of the proem to the fourth canonical Gospel. Hippolytus, however, is beginning to be baffled by the amazing intricacy of the system, as he tells us, and thus breaks off, and apparently takes up another treatise from which to quote. The new treatise is of an exceedingly mystical character, and seemingly deals with the psychological physiology of the school. The universe is figured forth as triple : Father, logical0" ^on' anc^ Matter (Hyle), each of endless potentialities. Physiology. ^^Q gonj ^ fashioning Logos, stands midway between the immovable Father and moving Matter. At one time He is turned to the Father and receives the powers in His disk (face, or " person "), and then turning casts them into Matter, which is devoid of form; and thus the Matter is moulded and the formal world is produced. We here see an attempt to graft a higher teaching, of the same nature as the Platonic doctrine of types THE PER AT.E. 211 and ideas, on to the primitive symbolism of imper fectly observed natural phenomena. The sun is the Father, the moon is the Son, and the earth is Matter. The moon is figured as a serpent, owing to its serpen tine path, and its phases are imagined as the turning of its face towards the sun, and again towards the earth. If this is correct, however, the immobility of the sun and the motion of the earth give us reason to believe that the Chaldaeans were better acquainted with astronomy than the followers of the far later Hipparcho-Ptolemaeic geocentricism. The Gnostic writer has also a correct theory of magnetic and other influences, which he quaintly sets forth. We can, moreover, distinguish three strata of inter pretation : (i.) metaphysical and spiritual — the ideal world, the intermediate, and the visible universe; (ii.) the world of generation — with its sun, moon and earth-forces; and (iii.) the analogical psycho- physiological process in man. The last is thus explained. The brain is the Father, the cerebellum the Son, and the medulla Matter or Hyle. " The cerebellum, by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving essence from the vaulted chamber [? third ventricle]. And on receiving this, the cerebellum [also] in an ineffable manner imparts the ' ideas,' just as the Son does, to Matter; or, in other words, the seeds and the genera of things produced according to the flesh flow along into the spinal marrow." And, adds Hippolytus, the main secrets of the school depend on a knowledge of these correspondences, but it would be impious for him 212 FRAGMENTS OF A FAITH FORGOTTEN. to say anything more on the matter — a scruple which is surprising to find in a Church Father, and especially in Hippolytus, who devoted the second and third books of his Refutation to an exposition of the Mysteries. Now it is a curious fact that these two books have been bodily removed from the MS. Did Hippolytus. Hippolytus, then, reveal too much of the "plagiarism by anticipation" of the rites and doctrines of the Church, and did those who came after him consider it unwise to keep such evidence on record ? For one would have thought that above all things the orthodox Fathers would have delighted in parading the possession of such information before the heathen and heretics, and would have specially preserved these two books from destruction. But indeed it is altogether strange that this, the most important Refutation of all the hseresiological documents which we possess, was made no use of by the successors of Hippolytus. The only MS. known to the western world was brought from Mount Athos in 1842, and its contents (because of the number of direct quotations) have revolutionized our ideas on Gnosticism on many points. Had the two books on the Mysteries been preserved, we might perchance have had our ideas even further revolutionized. THE SETHI ANS. 213 THE SETHIANS. CLOSELY connected with the Gnostics above described are the Sethians, to whom Hippolytus next devotes Seth. his attention. He speaks of their "innumerable commentaries," and refers his readers especially to a certain treatise, called The Paraphrase of Seth, for a digest of their doctrines. But whether or not Hippolytus quotes from this document himself, or from some other treatise or treatises, is not apparent. The title, Paraphrase of Seth, is exceedingly puzzling ; it is difficult to say what is the exact meaning of the term " paraphrasis" and the doctrines set forth by Hippolytus have no connection with the Seth- legend. The term Sethians, as used by Hippolytus, is not only puzzling on this account, but also because his summary differs entirely from the scraps of inform ation on the system of the Sethites supposed to have been mentioned in his lost Syntagma, and allied to the doctrine of the Nicolaitans by the epitomizers. In the latter fragments the hero Seth was chosen as the type of the good man, the perfect, the pro totype of Christ. Can it possibly be that there is a connection between the name " Seth " and the mysterious " Setheus " of the Codex Brucianus ? And further, are we to look for the origin of the Sethians along the Egyptian line of tradition of the Hyksos-cult, the Semitic background of which made Seth the Mystery-God ? 214 FRAGMENTS OF A FAITH FORGOTTEN. The Sethians of whom we are treating begin An Outline with a trinity ; Light, Spirit and Darkness. The System. Spirit is not, however, to be thought of as a breath or wind, but as it were a subtle odour spreading everywhere. All three principles then are inter mingled one with another. And the Darkness strives to retain the Light and the Spirit, and imprison the light-sparks in matter ; while the Light and the Spirit, on their side, strive to raise their powers aloft and rescue them from the Darkness. All genera and species and individuals, nay the heaven and earth itself, are images of " seals " ; they are produced according to certain pre-existent types. It was from the first concourse of the three original principles or powers that the first great form was produced, the impression of the great seal, namely, heaven and earth. This is symbolized by the world- egg in the womb of the universe, and the rest of creation is worked out on the same analogy. The egg is in the waters, which are thrown into waves by the creative power, and it depends on the nature of the waves as to what the various creatures will be. Here we have the whole theory of vibrations and the germ-cell idea in full activity. Into the bodies thus brought into existence by the waves of the waters (the vehicles of subtle matter) the light-spark and the fragrance of the Spirit descend, and thus " mind or man " is " moulded into various species." " And this [light-spark] is a perfect god, who from the ingenerable Light from above, and from the Spirit, is borne down into the natural man, as into a THE SETHIANS. 215 shrine, by the tide of nature and the motion of the wind [the creative power which causes the waves], 'i . . Thus a minute spark, a divided splinter from above, like the ray of a star, has been mingled in the much compounded waters [bodies of various kinds of subtle matter] of many (existences). . . . Every thought, then, and solicitude actuating the Light from above is as to how and in what manner mind may be set free from death — the evil and dark body — from the ' father ' below, the [genera tive impulse] wind, which with agitation and tumult raised up the waves, and [finally] produced a perfect mind, his own son, and yet not his own in essence. For he [the rnind] was a ray from above, from that perfect Light, overpowered in the dark and fearsome, and bitter, and blood-stained water; he also is a light-spirit floating on the water." The generative power is called not only " wind," but also " beast," and " serpent," the latter because of the hissing sound it produces, just like the whirling wind. Now the impure womb, or sphere of genera tion, can only produce mortal men, but the virgin or pure womb, the Sphere of Light, can produce men immortal or gods. It is the descent of the Perfect Man or Logos into the pure man that alone can still the birth-pangs of the carnal man. This natural and spiritual process is shown forth in the Mysteries; after passing through the Lesser The . Mysteries, which pertain to the cycle of generation, the candidate is washed or baptised, and stripping off the dress of a servant, puts on a heavenly garment, and drinks of the cup 216 FRAGMENTS OF A FAITH FORGOTTEN. of life-giving water. That is to say, he leaves his servile form, the body which is subjected to the necessity of generation and is thus a slave, and ascends in his spiritual body to the state where is the ocean of immortality. The Sethian school supported their theosophic tenets by analogies drawn from natural philosophy, and by the allegorical interpretation of the Old Testament; but, says Hippolytus, their system is nothing else than the tenets of the Orphic Mysteries, which were celebrated in Achaea at Phlium, long before the Eleusinian. No doubt the Sethians based their theories on one or more of the traditions of the Mystery-cult, but we need not follow Hippolytus in his selection of only one tradition, and that too in its grossest and most ignorant phase of vulgar phallicism. The school seems also to have had affinities with the Hermetic tradition, and used the analogy of natural and " alchemical " processes for the explana tion of spiritual matters. For instance, after citing the example of the magnet, one of their books continues : " Thus the light-ray [human soul], mingled with the water [animal soul], having obtained through discipline and instruction its own proper region, hastens towards the Logos [divine soul] that comes down from above in servile form [body]; and along with the Logos becomes Logos there where the Logos has His being, more speedily than iron [hastens] to the magnet." THE DOCET.E. 217 THE DOCET.E. As previously remarked, the remains of the ancient bed of the stream of the Gnosis which we are endeavouring to survey, are so fragmentary, that nothing can be attempted, but a most imperfect outline, or rather a series of rough sketches of certain sec tions that some day further discovery may enable us to throw into the form of a map. Chronological indications are almost entirely wanting, and we can as yet form no idea of the correct sequence of these general Gnostic schools. We must therefore proceed at haphazard somewhat, and will next turn our attention to a school which Hippolytus (Bk. viii.) calls the Docetae, seeing that their tenets are very similar to those of the three schools of which we have just treated. There is nothing, however, to show why this name is especially selected, except the obscure reason that it is derived from the attempt of these Gnostics to theorise on " inaccessible and incom prehensible matter." It may, therefore, be possible that they believed in the doctrine of the non- reality of matter ; and that the name Docetae (" Illusionists ") is of similar derivation to the Maya-vadins of the Hindus. The system of this Gnostic circle bears a strong family likeness to the doctrines of the Basilidian and Valentinian schools ; but the doctrine of the non-physical nature of the body of the Christ, which is the general characteristic of ordinary Docetism, is not more prominent with them than with many other 218 FRAGMENTS OF A FAITH FORGOTTEN. schools. The outline of their tenets given by Hippolytus is as follows. The Primal Being is symbolized as the seed of a fig-tree, the mathematical point, which is every where, smaller than small, yet greater than great, containing in itself infinite potentialities. He is the " refuge of the terror-striken, the covering of the naked," and much else as allegorically set forth in the Scriptures. The manner of the infinite generation of things is also figured by the fig-tree, for from the seed comes the stem, then branches, and then leaves, and then fruit, the fruit in its turn containing seeds, and thence other stems, and so on in infinite manner ; so all things come forth. In this way, even before the sensible world was formed, there was an emanation of a divine or ideal world of three root-aeons, each consisting of so many sub-aeons, male-female; that is to say, worlds, or beings, or planes, of self-generating powers. And this aeon-world of Light came forth from the one ideal seed or root of the universe, the ingenerable. Then the host of self-generable aeons uniting together produce from the One Virgin (ideal cosmic substance), the Alone-begotten (-generated) one, the Saviour of the universe, the perfect aeon; containing in Himself all the powers of the ideal world of the aeons, equal in power in all things to the orignal seed of the universe, the ingenerable. Thus was the Saviour of the ideal universe produced, the perfect aeon. And thus all in that spiritual world was perfected, all being of the nature of That which transcends intellect, free from all deficiency. Thus THE DOCET.E. 219 was accomplished the eternal and ideal world-process in the spaces of the aeons. Next with regard to the emanation of the ideal world into the sensible universe. The third root-aeon, in its turn, made itself threefold, containing in itself all the supernal potentialities. Thus, then, its Light shone down upon the primordial chaotic substance, and the souls of all genera and species of living beings were infused into it. And when the third aeon, or Logos, perceived that His ideas and impressions and types or seals (xapar^/oe?) — the souls — were seized upon by the darkness, He separated the light from the darkness, and placed a firmament between; but this was only done after all the infinite species of the third aeon had been intercepted in the darkness. And last of all the resemblance of the third aeon himself was impressed upon the lower universe, and this resemblance is a "life-giving fire, generated from the light." Now this fire is the creative god which fashions the world, as in the Mosaic account. This fabricating deity, having no substance of his own, uses the darkness (gross matter) as his substance, out of which he makes bodies, and thus perpetually treats despitefully the eternal attributes of light which are imprisoned in the darkness. Thus until the coming of the Saviour, there was a vast delusion of souls, for these "ideas" are called souls (\fsvxai) because they have been breathed out (aTro^vyelarai) from the (aeons) above. These souls spend their lives in darkness, passing from one to another of the bodies which are under the ward of the creative power or world-fabricator. 220 FRAGMENTS OF A FAITH FORGOTTEN. In support of this the Gnostic author refers to the saying : " And if ye will receive it, this is Elias that was for to come ; he that hath ears to hear, let him hear"; and also to Job ii. 9: "And I am a wanderer, changing place after place and house after house." The latter passage is found in the version of the Seventy, but is omitted in the English translation. It is by means of the Saviour that souls are set The Saviour. free from the c[rG[e of rebirth (metensomatosis), and faith is aroused in men that their sins should be remitted. Thus, then, the Alone-begotten Son gazing upon the soul-tragedy — the " images " of the supernal aeons changing perpetually from one body to another of the darkness — willed to descend for their deliverance. Now the individual aeons above were not able to endure the whole fullness of the divine world, i.e., the Son; and had they beheld it they would have been thrown into confusion at its greatness and the glory of its power, and would have feared for their existence. So the Saviour indrew His glory into Himself, as it were the vastest of lightning- flashes into the minutest of bodies, or as the sudden cessation of light when the eyelids close, and so descended to the heavenly dome; and reaching the star-belt there, again indrew His glory, for even the apparently most minute light-giver of the star- sphere is a sun illuminating all space; and so the Saviour withdrew His glory again and entered into the domain of the third sphere of the third aeon. And so He entered even into the darkness; that is to say, was incarnated in a body. THE DOCET^E. 221 And His baptism was in this wise : He washed himself in the Jordan (the stream of the Logos), and after this purification in the water He became possessed of a spiritual body, a copy or impression of his virgin-made physical body ; so that when the world-ruler (the god of generation) condemned his own plasm (the physical body) to death, i.e., the cross, the spiritual body, nourished in the virgin physical body, might strip off the physical body, and nail it to the "tree," and thus the Christ would triumph over the powers and authorities of the world-ruler, and not be found naked ; for He would put on His new spiritual body of perfection instead of another body of flesh. Thus the saying : " Except a man be born of water and of the spirit he cannot enter into the kingdom of the heavens ; that which is born of the flesh is flesh." As to Jesus Christ, the Gnostic writer wisely remarks that this ideal can be seen from many sides ; that each school has its own view, some a low, some a high view ; and that this is in the nature of things. Finally none but the real Gnostics, that is those who have passed through initiations similar to those of Jesus, can understand the mystery face to face. It would seem hardly necessary to point out to the student of Gnosticism the striking similarity between the general outlines of this system and the leading ideas of the contents of the Bruce and Askew Codices ; and yet no one has previously remarked them. 222 FRAGMENTS OF A FAITH FORGOTTEN. MONOIMUS. HIPPOLYTUS devotes his next section to a certain Monoi'mus, who is only mentioned by one other hseresiologist, namely Theodoret, in a brief para graph. Monoi'mus was an Arabian and lived some where in the latter half of the second century. His system is based on the idea of the Heavenly Man, the universe, and the Son of this Man, the perfect man, all other men being but imperfect reflections of the one ideal type. His general ideas attach themselves to the cycle of Number- Gnostic literature of which we are treating, and are theories. elaborated by many mathematical and geometrical considerations from the Pythagorean and Platonic traditions. The theory of numbers and the geometrical composition of the universe from elements which are symbolized by the five Platonic solids — namely, the tetrahedron, cube, octahedron, dodecahedron and icosahedron — are developed. All these geometrical symbols are produced by the monad, which he calls the iota, the yod, and the " one horn." It is our old friend the serpentine force, the horn of plenty, the rod of Moses and of Hermes ; in other words, it is the atom which is said by seers to be a " conical " swirl of forces. This monad is in numbers the decad, the perfect number and completion of the first series of numbers, after which the whole process begins again. Now it was Moses' rod which brought to pass the plagues of Egypt according to the myth. These MONOIMUS. 223 " plagues " are nothing else but transmutations of the matter of the physical body, e.g., water into blood, etc., all of which is quaintly worked out by the writer. The whole of this system, indeed, opens up a number of important considerations which would lead us far beyond the scope of the present essay. Monoimus was undoubtedly a contemporary of the Valentinian school, if not a pupil of Valentinus, and the garbled version of his system as preserved by Hippolytus can be made to yield many important points which will throw light on the " theological arithmetic " of the Gnostic doctors. This^ mayg be proved some day still to preserve a seed which may grow into a tree of real mathematical knowledge. We will conclude our sketch of the tenets of Monoimus by quoting his opinion on the way to seek ^°w to Seek for God. In a letter to a certain Theophrastus, he writes : " Cease to seek after God (as without thee), and the universe, and things similar to these ; seek Him from out of thyself, and learn who it is, who once and for all appropriateth all in thee unto Him self, and sayeth : * My god, my mind, my reason, my soul, my body.' And learn whence is sorrow and joy, and love and hate, and waking though one would not, and sleeping though one would not, and getting angry though one would not, and falling in love though one would not. And if thou shouldst closely investigate these things, thou wilt find Him in thyself, one and many, just as the atom ; thus finding from thyself a way out of thyself." All of this re-echoes very distinctly the teaching of the earlier Trismegistic literature. 224 FRAGMENTS OF A FAITH FORGOTTEN. THE SO-CALLED CAINITES. BEFORE returning again towards the time of the Obscurity of origins along another line of tradition, of which one the Subject. or £wo obscure indications still remain — the Carpocrates-Cerinthus trace — we will briefly refer to the obscure chaos of tendencies classed together under the term " Cainite " and its variants. Our sources of information are scanty, and (if we exclude the mere mention of the name) are confined to Irenseus and Epiphanius ; the latter, moreover, copies from Irenseus, and with the exception of his own reflections and lucubrations, has only a scrap or two of fresh infor mation to add. This line of tradition is again generally classed as " Ophite," and as usual we find that its adherents called themselves simply Gnostics. They were distinguished by the honour they paid to Cain and Judas ; which fact, taken by itself, was sufficient to overwhelm them with the execrations of the orthodox, who ascribed the perpetration of every iniquity to them. Thus we find that Epiphanius, who wrote two hundred years after Irenaeus, embroiders considerably on the account of the Bishop of Lyons, even where he is in other respects simply copying from his predecessor. We will now proceed to see the reason why these Gnostics entertained an apparently so strange belief. If the reader will bear in mind the systems of Justinus and of the Sethians, he will be in a better position to comprehend what follows. The main THE SO-CALLED CAINITES. ' 225 features of the system of these Gnostics, then, is as follows. The creator of the world was not the God over all ; the absolute power from above was stronger than the weaker (va-repa — hystera) power of generation, which was symbolized as the power of the impure world-womb, containing heaven and earth within it — the sensible world. But this sensible world was, as it were, an after-birth (iWe/oa — hystera), compared with the true birth from the virgin spiritual womb, the ideal world of the aeons above. Epiphanius has made a great muddle of this part of the system; it is evidently consanguineous with the Valentinian " deficiency " (va-reprj/ma — hysterema), or " abortion," the sensible world, without or external to the ideal fullness or perfection (TrX^/aco^ta — pleroma), or world of the aeons. The inferior power, therefore, was the God of generation, the superior the God of enlightenment TheEnemies and wisdom. The Old Testament idea of God went the Friends no further than obedience to the commands of the inferior power. Those who had obeyed its behests were regarded as the worthies of old by the followers of the External Law, who, seeing no further, had in their traditions vilified all who refused to follow this law, the commands of the inferior power of generation. Thus Abel and Jacob and Lot and Moses were praised by the followers of the law of generation; whereas in reality it was the opponents of these who ought to be praised, as followers of the Higher Law who despised the laws of the powers of generation, and were thus Q 226 FRAGMENTS OF A FAITH FORGOTTEN. protected by Wisdom and taken to herself, to the aeon above. They therefore claimed that Cain and Esau, and the inhabitants of the Cities of the Plain, and Coran, Dathan and Abiram, were types of those individuals or nations who had followed a higher law, and who, apparently, were calumniated by the followers of Yahweh. We can here see very plainly the traces of the same antitheses as those worked out by Justinus ; the influence of the psychic powers or angels being traceable along the Abel line of descent, and that of the spiritual powers along the Cain line. Abel was the offerer of blood-sacrifices, while Cain offered the fruits of the field. This antithetical device, in one form or other, was common enough — as for instance, the later Ebionite antitheses of superior and inferior men (Isaac-Ishmael, Jacob-Esau, Moses- Aaron), or the Marcionite antitheses of the God of freedom and the God of the law, the God of the Christ and the Yahweh of the Old Testament — but the school whose tenets we are describing, seem, in their contempt for Yahweh, to have pushed their theories to the most extravagant conclusion of any. This is especially brought out in their ideas of New Testament history, which, in spite of their strangeness, may nevertheless contain a small trace of the true tradition of the cause of Jesus' death. This Gnostic circle had a number of writings, Judas. chief amongst which were two small summaries of instruction, one called The Gospel of Judas, and the other The Ascent of Paul. To take the latter first; The Ascent of Paul purported to THE SO-CALLED CAINITES. 227 contain the record of the ineffable things which Paul is reported to have seen when he ascended into the third heaven. Whether this was the same as The Apocalypse of Paul referred to by Augustine is uncertain; in any case it is lost. A more orthodox version of one of the documents of the same cycle has come down to us in The Vision of Paul, a translation of which may be read in the last volume of the Ante- Nicene Christian Library (1897). If we can rely on this title, for which Epiphanius alone is responsible, the school of the Cainites is consequently post- Pauline. But the strangest and, from one point of view, the most interesting development of their theory, was the view they took of Judas. The " Poor Men's " (Ebionite) tradition had consistently handed over Judas to universal execration; there was, however, apparently another tradition, presumably Essene in the first place, which took a different view of the matter. Obscure traces of this seem to be preserved in the unintelligent Irenaeus- Epiphanius account of the Cainite doctrines. This circle of students looked upon Judas as a man far advanced in the discipline of the Gnosis, and one who had a very clear idea of the true God as distinguished from the God of generation; he conse quently taught a complete divorcement from the things of the world and thus from the inferior power, which had made the heaven, the world and the flesh. Man was to ascend to the highest region through the crucifixion of the Christ. The Christ was the spirit which came down from above, in order that the 228 FRAGMENTS OF A FAITH FORGOTTEN. stronger power of the spiritual world might be perfected in man ; and so Jesus triumphed over the weaker power of generation at the expense of his body, which he handed over to death, one of the manifestations of the God of generation. This was the christological doctrine of the school, and it was apparently, judging from the " he says " of Epiphanius, taken from The Gospel of Judas. But besides this general mystical teaching, there A Scrap of was a}so a historical tradition: that Jesus, after History. becoming the Christ and teaching the higher doctrine, fell away, in their opinion, and endeavoured to overset the law and corrupt the holy doctrine, and therefore Judas had him handed over to the authorities. That is to say, those to whom Jesus originally taught the higher doctrine considered that his too open preaching to the people was a divulging of the Mysteries, and so finally brought about his condemnation for blasphemy by the orthodox Jewish authorities. Yet another more mystical tradition, preserved in one of their books, declared that, on the contrary, the Christ had not made a mistake, but that all had been done according to the heavenly wisdom. For the world-rulers knew that if the Christ were betrayed to the cross, that is to say, were incarnated, the inferior power would be drained out of them and they would ascend to the spiritual aeon. Now Judas knew this, and, in his great faith, used every means to bring about His betrayal, and in this way the salvation of the world. These Gnostics conse quently praised Judas as being one of the main THE CARPOCRATIANS. 229 factors in the scheme of salvation; without him the mystic " salvation of the cross " would not have been consummated, nor the consequent revelation of the realms above. The Cainite circle, therefore, from their doctrines appear to have been rigid ascetics. But, says Epiphanius, embroidering on Irenseus, they were very dreadful people, and, like Carpocrates, taught that a man could not be saved without going through every kind of experience. We will therefore now take a brief glance at the views of the Carpocratians. THE CARPOCRATIANS. OUR main source of information is Irenseus ; Tertullian, Hippolytus and Epiphanius simply copy their predecessor. Carpocrates, or Carpocras, was (according to Eusebius) a Platonic philosopher who taught at Alexandria in the reign of Hadrian (A.D. 117-138); he was also the head of a Gnostic circle, whom the Church fathers call Carpocratians, but who called themselves simply Gnostics. With regard to the charge which Epiphanius brings against them two hundred and fifty years afterwards, it is evidently founded on a complete misunderstanding of the jumbled account of Irenseus, if not of malice pre pense; for the Bishop of Lyons distinctly says, that he by no means believes that they did the things which he thinks they ought to have done, if they had consistently carried out their teachings ! As a matter of fact, the whole confusion arises through FRAGMENTS OF A FAITH FORGOTTEN. the incapacity of the latter Church Father to under- ud the elements of the doctrine of rebirth. The main tenets of the school were as follow The sensible world was made by the fabricating Their Uoa powers, or builders, far inferior to the ineffable power of the unknown ingenerable Father. JCMIS was the son of Joseph and Mary, and was born like all other men; he differed from the rest in that his soul, being strong and pure, remembend what it saw in its orbit round ;or conversation with" the ineffable Father. This is also the idea Jying behind the Pythagorean, Platonic and Hermetic traditions'! of the orderly course of the soul in harmonious circuit round the Spiritual Sun. in the Plain of Truth, when it is in it$ own nature. In consequence of this reminiscence ^which is the source of all wisdom and virtue") the Father clothed him with powers, whereby he might escape from the dominion of the rulers of the world. and passing through all their spheres, and being freed from each, finally ascend to the Father. In like manner all souls of a like nature who put forth similar efforts, shall ascend to the Father. Though the soul of Jesus was brought up in the ordinary Jewish views, he soared above them, and thus by the powers he received from above, he triumphed over human passions. Relieving, then, that all souls which rise above the constraints of the world-building rulers, will receive similar powers and perform like wonders, these Gnostics still further claimed that some of their number had actually attained to the same degree of perfection as Jesus, if not to a higher THE CARPOCRATIANS. 231 degree, and were stronger than Peter and Paul, and the other Apostles who had attained similar powers. In fact they boldly taught that men could reach higher degrees of illumination than Jesus; it is not, however, clear whether they made the usual dis tinction between Jesus and the Christ. These powers were of a " magical " nature, and the next paragraph of Irenseus puts us strongly in mind of the tenets of the " Simonian " school. Such ideas seem to have been very prevalent, so much so that Irenseus complains that outsiders were induced to think that such views were the common belief of Christianity. The next paragraph deals with the doctrine that there is no essential evil in the universe, Re incarnation, but that things are bad and good in man's opinion only. Let us, therefore, see how Irenseus, from his summary of their doctrine of rebirth, arrives at this generalisation. The soul has to pass through every kind of existence and activity in its cycle of rebirth. Irenseus is apparently drawing his information from a MS. which asserted that this could be done in one life; that is to say, apparently, that some souls then existing in the world could pay their karmic debt in one life. For the MS. quotes the saying, " Agree with thine adversary quickly whiles thou art in the way with him, lest at any time thine adversary deliver thee to the judge, and the judge deliver thee to his officer, and thou be cast into prison. Amen, I say unto thee, thou shalt not come forth thence till thou has paid the utter- 232 FRAGMENTS OF A FAITH FORGOTTEN. most farthing." Now, the adversary is the accuser (diabolus), that is to say the karmie record in the man's own nature; the judge is the chief of the world-building powers; the officer is the builder of the new body; the prison is the body. Thus the MS. explains the text — precisely the same exegesis as is given to it in the Pistis Sophia treatise, which explains all in the fullest manner on the lines of re incarnation and what Indian philosophers call karma. But not so will Irenseus have it. He asserts that the doctrine means that the soul must pass through all experience good and bad, and until every experience has been learned, no one can be set free. That some souls can do all this in one life ! That the Carpocratians, therefore, must have indulged in the most unmentionable crimes because they wished to fill full the tale of all experience good and bad, and so come to an end of the necessity of experience. Irenseus, however, immediately afterwards adds that he does not believe the Carpocratians actually do such things, although he is forced to deduce such a logical consequence from their books. It is, however, evident that the whole absurd con clusion is entirely due to the stupidity of the Bishop of Lyons, who, owing to his inability to understand the most elementary facts of the doctrine of reincarnation, has started with entirely erroneous premises, although the matter was as clear as daylight to a beginner in Gnosticism. The circle of the Carpocratians is said to have established a branch at Home, about 150, under a " EPIPHANES." 233 certain Marcellina. They had pictures and statues of many great teachers who were held in honour by their school, such as Pythagoras, Plato, and Aristotle, and also a portrait of Jesus. It is curious to remark that Celsus, as quoted by Origen (c. 62), in referring to these Marcellians, also mentions the Harpocratians who derived their tenets from Salome. Is it possible that this is the correct form of the name, and not Carpocratians ? Harpo- crates was the Graecised form of Horus, the Mystery- God of the Egyptians ; and Salome, we know, was a prominent figure in the lost Gospel according to the Egyptians. " EPIPHANES." WE next pass on to the contradictory and manifestly absurd legends, which Patristic writers have woven round the second best-known name of the Carpo- cratian circle. We have already referred to the extraordinary blunder of Epiphanius, who has ascribed a whole system of the Gnosis, which he found in Ireneeus assigned simply to a " distinguished teacher " (probably the Valentinian Marcus), to this Epiphanes ; the Greek for " distinguished " being also " epiphanes" This is excusable in a certain measure, seeing that Epiphanius wrote at the end of the fourth century (at least 250 years after the time of the actual Epiphanes) when any means of discrediting a heretic were con sidered justifiable ; but what shall we say of Clement 234 FRAGMENTS OF A FAITH FORGOTTEN. of Alexandria, who is generally fair, and who lived in the same century as Epiphanes ? His blunder is even more extraordinary. This is his legend. Epiphanes was the son of Carpocrates and Alexandria, a lady of Cephallenia. He died at the early age of seventeen, and was worshipped as a god with the most elaborate and lascivious rites by the Cephallenians, in the great temple of Same, on the day of the new moon. Such an extraordinary legend could not long- escape the penetrating criticism of modern scholar ship, and as early as Mosheim the key was found to the mystery. Volkmar has worked this out in detail, showing that the festival at Same was in honour of the moon-god, and accompanied with licentious rites. It was called the Epiphany (ra 'Eiri^ajua) in honour of Epiphanes (6 'ETn^awj?), the " newly- appearing one," the new moon. This moon lasted some seventeen days. Thus Clement of Alexandria, deceived by the similarity of the names and also by the story of licentious rites, bequeathed to posterity a scandalous libel. It is almost to be doubted whether any Epiphanes existed. Clement further asserts that among the Carpocratians one of their most circulated books was a treatise On Justice, of which he had seen a copy. He ascribes this to Epiphanes, but it is scarcely possible to believe that a boy of seventeen or less could have composed an abstract dissertation on justice. We thus come to the conclusion that the Communism. Carpocratians, or Harpocratians, were a Gnostic circle in Alexandria at the beginning of the second century, and that some of their ideas were " EPIPHANES." 235 set forth in a book concerning justice, a copy of which had come into the hands of Clement. This Gnostic community was much exercised with the idea of communism as practised by the early Christian circles; being also students of Plato, they wished to reduce the idea to the form of a philosophical prin ciple and carry it out to its logical conclusion. The false ideas of meum and tuum were no longer to exist; private property was the origin of all human miseries and the departure from the happy days of early freedom. There was, therefore, to be community of everything, wives and husbands included — thus carrying out in some fashion that most curious idea, of Plato's as set forth in The Republic. We have, however, no reliable evidence that our Gnostics carried these ideas into practice ; it is also highly improbable that men of education and refinement, as the Gnostics usually were, who came to such views through the Pythagorean and Platonic discipline, and through the teachings of Jesus — the sine qua non condition of such ideal communities being that they should consist of "gnostics" and be ruled by " philosophers " — should have turned their meetings into orgies of lasciviousness. Such, however, is the accusation brought against them by Clement. This has already been in part refuted by what has been said above ; but it is not improbable that there were communities at Alexandria and elsewhere, calling themselves Christian, who did confuse the Agapae or Love-feasts of the early times with the orgies and feasts of the ignorant populace. The Pagans brought such accusations against the Christians indiscrimi- 236 FRAGMENTS OF A FAITH FORGOTTEN. nately, and the Christian sects against one another; and it is quite credible that such abuses did creep in among the ignorant and vicious. The Carpocratian school has been sometimes The Monadic claimed, though I think improperly, as the origi nator of the so-called Monadic Gnosis. This idea has been worked out in much detail by Neander. The following summary by Salmon will, however, be sufficient for the general reader to form an idea of the theory. " From one eternal Monad all existence has flowed, and to this it strives to return. But the finite spirits who rule over several portions of the world counteract this universal striving after unity. From them the different popular religions, and in particular the Jewish, have proceeded. Perfection is attained by those souls who, led on by reminis cences of their former conditions, soar above all limitation and diversity to the contemplation of the higher unity. They despise the restriction imposed by the mundane spirits; they regard externals as of no importance, and faith and love as the only essentials; meaning by faith, mystical brooding of the mind absorbed in the original unity. In this way they escape the dominion of the finite mundane spirits; their souls are freed from imprisonment in matter, and they obtain a state of perfect repose (corresponding to the Buddhist Nirvana) when they have completely ascended above the world of appearance." CERINTHUS. 237 CERINTHUS. CONTINUING to pick our way back along this trace towards the times of the origins, we next come upon the circle of the Cerinthians (or the Merinthians, according to the variant of Epiphanius). They are said to derive their name from a certain Cerinthus, who is placed in " apostolic times," that is to say the latter half of the first century. Epiphanius has busied himself exceedingly over Cerinthus, and cleverly made him a scapegoat for the The J Scapegoat for " pillar-apostles' " antagonism to Paul. Most writers the "Pillar- have followed his lead, and explained away a number of compromising statements in the Acts and Pauline Letters by this device. Impartial criticism, however, has to reject the lucubrations of the late Epiphanius, and go back to the short account of Irenseus, from whom all later writers have copied. Irenssus, who was himself a full century after Cerinthus, has only a brief paragraph on the subject. Cerinthus is the strongest trace between Ebionism, or the original external non- Pauline tradition, and the beginning of the second century. He is supposed to have come into personal contact with John, the reputed writer of the fourth Gospel ; but the same story is told of the mythic Ebion, and it must there fore be dismissed as destitute of all historical value. Cerinthus is said to have been trained in the " Egyptian discipline," and to have taught in Asia Minor. The Egyptian discipline is supposed to mean 238 FRAGMENTS OF A FAITH FORGOTTEN. the Philonic school, but this is a mere assumption. The Over- Jn any case the importance of Cerinthus, whom some writer ot the Apocalypse. Gnostics claimed to have been the writer of the Apocalypse orthodoxly ascribed to John, is that his name has preserved one of the earliest forms of Christian tradition. Its cosmogony declared the stupendous excellence of the God over all, beyond the subordinate power, the World-fashioner. Its christology declared that Jesus was son of Joseph and Mary ; that at his " baptism " the Christ, the " Father in the form of a dove," descended upon him, and only then did he begin to prophesy and do mighty works, and preach the hitherto unknown Father (unknown to the Jews), the God over all. That the Christ then left him ; and then Jesus suffered, and rose again (that is, appeared to his followers after death). Such is the account of Irenseus, which seems to be straightforward and reliable enough as far as it goes. The scripture of the Cerinthians was not the recension of the Sayings ascribed to " Matthew," but a still earlier collection in Hebrew. All other collections and recensions were rejected as utterly apocryphal. The Greek writer of the fourth canonical Gospel is said to have composed his account in opposi tion to the school of Cerinthus, but this hypothesis is not borne out by any evidence. NICOLAUS. 239 NICOLAUS. WE have now got back to such early times that even the faintest glimmer of historical light fails us ; we " Which f things I hate. are deep down in the sombre region of legend and speculation. We will, therefore, plunge no farther into the dark depths of the cave of the origins, but once more retrace our steps to the mouth of the cavern, where at least some fitful gleams of daylight struggle through. But before doing so, we must call the reader's attention to a just discernible shadow of early Gnosticism, the circle of the Nicolaitans. These Gnostics are of special interest to the orthodox, because the over- writer of the Apocalypse has twice gone out of his way to tell us that he hates their doings. Encouraged by this phrase, Irenseus includes the Nicolaitans in the writer's condemnation of some of the members of the church of Pergamus, who apparently "ate things sacrificed to idols and committed fornication." Subsequent hseresiologists, in their turn encouraged by Irenseus, added further embellishments, until finally Epiphanius makes Nicolaus the father of every enormity he had collected or invented against the Gnostics. And then, with all this " evidence " of his iniquity before him, Epiphanius proceeds rhetorically to address the shade of the unfortunate Gnostic : " What, then, am I to say to thee, O Nicolaus ? " For ourselves we are surprised that so inventive a genius as the Bishop of Salamis should have drawn breath even to put so rhetorical a question. 240 FRAGMENTS OF A FAITH FORGOTTEN. Tradition claims Nicolaua as an ascetic, and relates an exaggerated instance of his freedom from passion. Even granted that he taught that the eating of sacrificial viands was not a deadly sin, there seems no reason why we to-day should follow these Church Fathers in their condemnation of everything but their own particular view of the Christ's doctrine. CERDO. LET us now return to the historical twilight of the The Master second century, and turn our attention to the great Basilidian and Valentinian developments. But before doing so, it will be convenient to give a brief sketch of the great and contemporaneous Marcionite move ment, which at one time threatened to absorb the whole of Christendom. The method of this school was the direct prototype of the method of modern criticism. Its conclusions, however, were far more sweeping ; for it not only rejected the Old Testament entirely, but also the whole of the documents of the " in order that it might be fulfilled " school of Gospel- compilation. The predecessor of Marcion is said to have been a certain Cerdo, of Syrian extraction, who flourished at Rome about 135 A.D. But the fame of Marcion so eclipsed the name of his preceptor, that Patristic writers frequently confuse not only their teachings but even the men themselves. It is interesting to note that, though Cerdo's relationship with the Church of Rome was unsettled, no distinct sentence of MARCION. 241 excommunication is recorded against him; it would, therefore, appear that the idea of a rigid canon of orthodoxy was not yet developed even in the exclusive mind of the Roman presbytery. It was no doubt the success of Marcion that precipitated the formulation of the idea of the canon in the mind of the Roman church, the pioneer of subsequent orthodoxy. MARCION. MARCION was a rich shipowner of Sinope, the chief port of Pontus. on the southern shore of the Black Sea ; he was also a bishop and the son of a bishop. His chief activity at Rome may be placed somewhere between the years 150 and 160. At first he was in communion with the church at Rome, and contributed handsomely to its funds; as, however, the presbyters could not explain his difficulties and refused to face the important questions he set before them, he is said to have threatened to make a schism in the church ; and apparently was finally excommunicated. But as a matter of fact the origin of Marcionism is entirely wrapped in obscurity, and we know nothing of a reliable nature of the lives of either Cerdo or Marcion. The Church writers at the end of the second century, -who are our best authorities, cannot tell The the story of the beginning of the movement Marcionism. with any certainty. For all we know, Marcion may have developed his theories long before he 242 FRAGMENTS OF A FAITH FORGOTTEN. came to Rome, and may have based them on information he gleaned and opinions he heard on his long voyages. This much we know, that the views of Marcion spread rapidly over the " whole world," to use the usual Patristic phrase for the GraBco-Roman dominions ; and as late as the fifth century we hear of Theodoret converting more than a thousand Marcionites. In Italy, Egypt, Palestine, Arabia, Syria, Asia Minor and Persia, Marcionite churches sprang up, splendidly organised, with their own bishops and the rest of the ecclesiastical discipline, with a cult and service of the same nature as those of what subsequently became the Catholic Church. Orthodoxy had not declared for any party as yet, and the Marcionite view had then as good a chance as any other of becoming the universal one. What then was the secret of Marcion's success ? As already pointed out, it was the same as that of the success of modern criticism as applied to the problem of the Old Testament. Marcion's view was in some respects even more The "Higher moderate than the judgment of some of our modern thinkers; he was willing to admit that the Yahweh of the Old Testament was just. With great acumen he arranged the sayings and doings ascribed to Yahweh by the writers, and compilers, and editors of the heterogeneous books of the Old Testament collection, in parallel columns, so to say, with the sayings and teachings of the Christ — in a series of antitheses which brought out in startling fashion the fact, that though the best of the former might be ascribed to the idea of a MARCION. 243 Just God, they were foreign to the ideal of the Good God preached by the Christ. We know how in these latter days the best minds in the Church have rejected the horrible sayings and doings ascribed to God in some of the Old Testament documents, and we thus see how Marcion formulated a protest which must have already declared itself in the hearts of thousands of the more enlightened of the Christian name. As for the New Testament, in Marcion's time, the idea of a canon was not yet or was only just being thought of. Marcion, too, had an idea of a canon, but it was the antipodes of the views which afterwards became the basis of the orthodox canon. The Christ had preached a universal doctrine, a new revelation of the Good God, the Father over all. They who tried to graft this on to Judaism, the imperfect creed of one small nation, were in grievous error, and had totally misunderstood the teaching of the Christ. The Christ was not the Messiah promised to the Jews. That Messiah was to be an earthly king, was intended for the Jews alone, and had not yet come. Therefore the pseudo-historical " in order that it might be fulfilled " school had adulterated and garbled the original Sayings of the Lord, the universal glad tidings, by the unintelligent and erroneous glosses they had woven into their collections of the teachings. It was the most terrific indictment of the cycle of New Testament "history" that has ever been formulated. Men were tired of all the contradictions and obscurities of the innumerable and mutually destructive variants of 244 FRAGMENTS OF A FAITH FORGOTTEN. the traditions concerning the person of Jesus. No man could say what was the truth, now that " history " had been so altered to suit the new Messiah-theory of the Jewish converts. As to actual history, then, Marcion started with The Gospel pau] • he was the first who had really understood of Paul. the mission of the Christ, and had rescued the teaching from the obscurantism of Jewish sectarianism. Of the manifold versions of the Gospel, he would have the Pauline alone. He rejected every other recension, including those now ascribed to Matthew, Mark, and John. The Gospel according to Luke, the " follower of Paul," he also rejected, regarding it as a recension to suit the views of the Judaising party. His Gospel was presumably the collection of Sayings in use among the Pauline churches of his day. Of course the Patristic writers say that Marcion mutilated Luke's version; but it is almost impossible to believe that, if he did this, so keen a critic as Marcion should have retained certain verses which made against his strong anti-Judaistic views. The Marcionites, on the contrary, contended that their Gospel was written by Paul from the direct tradition, and that Luke had nothing to do with it. But this is also a difficulty, for it is highly improbable that Paul wrote any Gospel. So many orthodox apologists wrote against Marcion after his death, that it is possible to recon struct almost the whole of his Gospel. It begins with the public preaching of the Christ at Capernaum; it is shorter than the present Luke document, and some writers of great ability have held that it was MABCION. 245 the original of Luke's version, but this is not very credible. As for the rest of the documents included in the present collection of the New Testament, Marcion would have nothing to do with any of them, except ten of the Letters of Paul, parts of which he also rejected as interpolations by the reconciliators of the Petro- Pauline controversy. These ten Letters were called The Apostle. The longest criticism of Marcion's views is to be found in Tertullian's invective Against Marcion, written in 207 and the following years. This has always been regarded by the orthodox as a most brilliant piece of work; but by the light of the conclusions arrived at by the industry of modern criticism, and also to ordinary common sense, it appears but a sorry piece of angry rhetoric. Tertullian tries to show that Marcion taught two Gods, the Just and the Good. Marcion, however, taught that the idea of the Jews about God, as set forth in the Old Testament, was inferior and antagonistic to the ideal of the Good God revealed by the Christ. This he set forth in the usual Gnostic fashion. But we can hardly expect a dispassionate treatment of a grave problem, which has only in the last few years reached a satisfactory solution in Christendom, from the violent Tertullian, whose temper may be gleaned from his angry address to the Marcionites : " Now then, ye dogs, whom the apostle puts outside, and who yelp at the God of truth, let us come to your various questions ! These are the bones of contention, which ye are perpetually gnawing ! " 246 FRAGMENTS OF A FAITH FORGOTTEN. Enough has now been said to give the reader a general idea of the Marcionite position — a very strong one it must be admitted, both because of its simplicity and also because it formulated the protest of long slumbering discontent among the outer communities. It is, however, difficult to deduce anything like a clear system of cosmogony or christology from the onslaughts of the best known haeresiologists on Marcionite doctrines. It has even been doubted whether Marcion should be classed as a Gnostic, but this point is set at rest by the work of Eznik (Eznig or Esnig), an Armenian bishop, who flourished about 450 A.D. In his treatise The Destruction of False Doctrines, he devotes the fourth and last book to the Marcioriites, who seem to have been even at that late date a most flourishing body. Although it is doubted whether the ideas there described are precisely the same as the original system of Marcion, it is evident that the Marcionite tradition was of a distinctly Gnostic tendency, and that Marcion owed more to his predecessors in Gnosticism than was usully supposed prior to the first translation of Eznik's treatise (into French) in 1833. It will be sufficient here to shorten Salmon's summary of this curious Marcionite myth, calling the reader's attention to the similarity of parts of its structure to the system of Justinus. There were three Heavens; in the highest was the Good God; in the intermediate the God of the Law; in the lowest, his Angels. Beneath lay Hyle MAECION. 247 or root-matter. The world was the joint product of the God of the Law and Hyle. The Creative A Marcionit* Power perceiving that the world was very good, desired to make man to inhabit it. So Hyle gave him his body and the Creative Power the breath of life, his spirit. And Adam and Eve lived in innocence in Paradise, and did not beget children. And the God of the Law desired to take Adam from Hyle and make him serve him alone. So taking him aside, he said : " Adam, I am God and beside me there is no other; if thou worshippest any other God thou shalt die the death." And Adam on hearing of death was afraid, and withdrew himself from Hyle. Now Hyle had been wont to serve Adam ; but when she found that he withdrew from her, in revenge she filled the world with idolatry, so that men ceased to adore the Lord of Creation. Then was the Creator wrath, and as men died he cast them into Hell (Hades — the Unseen World), from Adam onwards. But at length the Good God looked down from Heaven, and saw the miseries which man suffered through Hyle and the Creator. And He took com passion on them, and sent them down His Son to deliver them, saying : " Go down, take on Thee the form of a servant [? a body], and make Thyself like the sons of the Law. Heal their wounds, give sight to their blind, bring their dead to life, perform with out reward the greatest miracles of healing; then will the God of the Law be jealous and instigate his servants to crucify thee. Then go down to Hell, which will open her mouth to receive Thee, supposing 248 FRAGMENTS OF A FAITH FORGOTTEN. Thee to be one of the dead. Then liberate the captives Thou shalt find there, and bring them up to Me." And thus the souls were freed from Hell and carried up to the Father. Whereupon the God of the Law was enraged, and rent his clothes and tore the curtain of his palace, and darkened the sun and veiled the world in darkness. Then the Christ descended a second time, but now in the glory of His divinity, to plead with the God of the Law. And the God of the Law was compelled to acknowledge that he had done wrong in thinking that there was no higher power than himself. And the Christ said unto him : " I have a controversy with thee, but I will take no other judge between us but thy own law. Is it not written in thy law that whoso killeth another shall himself be killed ; that whoso sheddeth innocent blood shall have his own blood shed ? Let me, then, kill thee and shed thy blood, for I am innocent and thou hast shed My blood." And then He went on to recount the benefits He had bestowed on the children of the Creator, and how He had in return been crucified ; and the God of the Law could find no defence, and confessed and said : " I was ignorant ; I thought Thee but a man, and did not know Thee to be a god; take the revenge that is Thy due." And the Christ thereupon left him, and betook himself to Paul, and revealed the path of truth. The Marcionites were the most rigid of ascetics, abstaining from marriage, flesh and wine, the latter being excluded from their Eucharist. They also MABCION. 249 rejoiced beyond all other sects in the number of their martyrs. The Marcionites have also given us the The Title most ancient dated Christian inscription. It was discovered over the doorway of a house in a Syrian village, and formerly marked the site of a Marcionite meeting-house or church, which curiously enough was called a synagogue. The date is October 1, A.D. 318, and the most remarkable point about it is that the church was dedicated to " The Lord and Saviour Jesus, the Good " — Chrestos not Christos. In early times there seems to have been much con fusion between the two titles. Christos is the Greek for the Hebrew Messiah, Anointed, and was the title used by those who believed that Jesus was the Jewish Messiah. This was denied, not only by the Marcionites, but also by many of their Gnostic pre decessors and successors. The title Chrestos was used of one perfected, the holy one, the saint ; no doubt in later days the orthodox, who subsequently had the sole editing of the texts, in pure ignorance changed Chrestos into Christos wherever it occurred ; so that instead of finding the promise of perfection in the religious history of all the nations, they limited it to the Jewish tradition alone, and struck a fatal blow at the universality of history and doctrine. There was naturally a number of sub-schools of the Marcion school, and in its ranks were a number of distinguished teachers, of whom, however, we have only space to refer to Apelles. 250 FRAGMENTS OF A FAITH FORGOTTEN. His Wide Tolerance. APELLES. WE owe our most reliable information on this Gnostic to a certain Rhodon, who opposed his views some time in the reign of Commodus (180-193 A.D); an excerpt from this lost " refutation " has fortunately been preserved for us by Eusebius. At this time Apelles was a very old man and refused the con troversy, saying that all sincere believers would ultimately be saved, whatever their theology might be — a most enlightened doctrine and worthy of the best in Gnosticism. As Hort says : " The picture which Rhodon unwittingly furnishes of his [Apelles'] old age is pleasant to look upon. We see a man unwearied in the pursuit of truth, diffident and tolerant, resting in beliefs which he could not reconcile, but studious to maintain the moral character of theology." Apelles seems to have taken up a less exclusive position than Marcion, though his book of Reasonings, directed against the Mosaic theology, seems to have been drastic enough; and he is further said by Eusebius to have written a " multitude of books " of the same nature. He was, however, specially taken to task for his belief in the clairvoyant faculty of a certain Philumene, whom he came across in his old age. Her visions were recorded in a book called The Manifestations, by which Apelles set great store. Strangely enough, the man who pours on his head the greatest abuse for this, accompanied APELLES. 251 with the usual charges of immorality, is Tertullian, who, in his own treatise On the Soul, following out his own Montanist convictions, confesses his full belief in the prophetical power of a certain voyante of his own congregation, in a most entertaining and naive fashion ! Rhodon, on the contrary, who knew Apelles personally at Alexandria, says that the old gentleman thought himself protected from such slanderous insinuations, by his age and well-known character. Philumene seems to have enjoyed certain psychic faculties, and also to have been a " medium " for physical phenomena, as a modern spiritist would say. She belonged to the class of holy women or " virgins," who were numerous enough in the early Church, though it is exceedingly doubtful whether any of them were trained seeresses, except in the most advanced Gnostic circles. There is an entertaining account of Philumene in a curious fragment of an anonymous author, which was printed in the early editions of Augustine's work On Heresies, in the section devoted to the Severians. The following is Hort's rendering of the passage : " He [Apelles] moreover used to say that a certain girl named Philumene was divinely inspired to Her predict future events. He used to refer to her his dreams, and the perturbations of his mind, and to forewarn himself secretly by her divinations or presages." [Here some words appear to be missing.] " The same phantom, he said, showed itself to the same Philumene in the form of a boy. This seeming boy sometimes declared himself to be Christ, some- 252 FRAGMENTS OF A FAITH FORGOTTEN. times Paul. By questioning this phantom she used to supply the answers which she pronounced to her hearers. He added that she was accustomed to perform some wonders, of which the following was the chief : she used to make a large loaf enter a glass vase with a very small mouth, and to take it out uninjured with the tips of her fingers; and was content with that food alone, as if it had been given her from above." All of which is very monkish and very spiritistic, and quite in keeping with the records of phenomen alism. We should, however, remember that this account is not from the side of the Gnostics, but from an unfriendly source. We shall perhaps never know whether Apelles had a knowledge of the sources of the phenomena he witnessed ; or, like the vast majority of that time, as indeed of all times, ignorantly assumed that the fact of psychic powers proved the truth of theological doctrines. THE BASILIDIAN GNOSIS. 253 THE BASILIDIAN GNOSIS. LET us now return to the early years of the second century, and devote our attention to Basilides and his Basilides and * his Writings. followers (" them of Basilides "), who elaborated one of the most abstruse and consistent systems of the Gnosis, the outlines of which are plainly recoverable from the garbled fragments that Patristic polemics have left us. Of the life of this great doctor of the Gnosis we know nothing beyond the fact that he taught at Alexandria. His date is entirely conjectural ; he is, however, generally supposed to have been immediately prior to Valentinus. If, therefore, we say that he flourished somewhere about A.D. 120-180, it should be understood that a margin of ten years or so either way has to be allowed for. Of his nationality again we know nothing. But whether he was Greek, or Egyptian, or Syrian, he was steeped in Hellenic culture, and learned in the wisdom of the Egyptians. He was also well versed in the Hebrew scriptures as set forth in the Greek version of the Seventy. The Gospel teaching was his delight, and he wrote no fewer than twenty-four books of commentaries thereon, although he does not appear to have used the subsequently canonical versions. He also quotes from several of the Pauline Letters. Of the writings of Basilides the most important were the commentaries already referred to; they were the first commentaries on the Gospel-teachings written by a Christian philosopher; and in this, as 254 FRAGMENTS OF A FAITH FORGOTTEN. in all other departments of theology, the Gnostics led the way. Basilides is further said to have written a Gospel himself, and to have claimed to be the disciple of a certain Glaucias, who was an " inter preter of Peter." There is also mention of certain Traditions of Matthias, as held in great honour by the school. These purported to be teachings given to Matthias in secret by Jesus after the " resurrec tion." It may, therefore, be supposed that the Gospel of Basilides was not a new historical setting of the Sayings of the Lord, but an exposition of that "knowledge of supermundane things," which was the definition he gave to the Gospel. Basilides presumably wrote a commentary on the Sayings and Doings of the Lord, which were in general circulation in many traditions, with or without the various historical settings; and also his own elabora tion of certain inner instructions that had been handed down by a secret tradition. Whether or not this inner Gospel formed part of the twenty-four books of his Exegetica is doubtful ; most critics, however, are in favour of this view. In any case, it is to be supposed that his commentaries aimed at explaining the public Sayings and Parables by the light of this secret Gospel. But there is another hypothesis, which, if true, would be of intense interest. It is suggested that it was Matthias, one of the heads of the inner schools, who wrote the original sketch of Sayings and Doings underlying our Synoptic accounts, and that these accounts were expansions by various presbyters of the outer churches in Egypt. The original draft was pre- THE BASILIDIAN GNOS1S. 255 sumably a Life intended for public circulation, and designed to be capable of an interpretation according to the inner tenets of the Gnosis. Basilides is also said to have written certain Odes, but of these no fragment has reached us. Our main sources of information for recovering an outline of the Basilidian Gnosis are three in Our Sources of number, and consist of the very fragmentary quota- Information. tions : (i.) of Hippolytus in his later work, The Philosophumena ; (ii.) of Clement of Alexandria in his Miscellanies; and (iii.) presumably in the first place (either of the lost Syntagma of Justin or) of the lost work of Agrippa Castor, who is said by Eusebius to have written a refutation of the views of Basilides in the reign of Hadrian (c. 133 A.D.), and whose very unsatisfactory and inaccurate data were copied by Ireneeus, and the epitomators of the earlier, smaller, and now lost work of Hippolytus. Turning to the great work of Hippolytus, we come upon the most valuable information extant for the reconstruction of this most highly metaphysical system. The Church Father had evidently before him a treatise of Basilides, but whether it was the Exegetica or not, is by no means clear ; what is certain, however, is that it set forth the Gospel, or " knowledge of supermundane things," as Basilides understood it ; and we can only regret that we have not the original text of the Gnostic doctor himself before us, instead of a most faulty copy of the text of the Church Father's Refutation, whose method is of the most provoking. Hippolytus muddles up his own glosses and criticisms with mutilated quotations, 256 FRAGMENTS OF A FAITH FORGOTTEN. imperfectly summarizes important passages, which treat of conceptions requiring the greatest subtlety and nicety of language; and in other respects does scant justice to a thinker whose faith in Christianity was so great, that, far from confining it to the narrow limits of a dogmatic theology, he would have it that the Gospel was also a universal philosophy explanatory of the whole world-drama. Let us then raise our thoughts to those sublime heights to which the genius of Basilides soared so many centuries ago, when faith in the universal possibilities of the Glad Tidings was really living. And first we must rise to that stupendous intuition of Deity, which transcends even Being, and which to the narrow minds of earth seems pure nothing ness, instead of being that which beggars all fullness. Beyond time, beyond space, beyond consciousness, beyond Being itself — " There was when naught was ; nay, even that The Divinity ' naught ' was not aught of things that are [even Be?n°gd in the world of reality]. But nakedly, conjecture and mental quibbling apart, there was absolutely not even the One [the Logos of the world of reality]. And when I use the term 'was,' I do not mean to say that it was [that is to say, in any state of being]; but merely to give some suggestion of what I wish to indicate, I use the expression ' there was absolutely naught.' For that ' naught ' is not simply the so-called Ineffable ; it is beyond that. For that which is really ineffable is not named Ineffable, but is superior to every name that is used. THE BASILIDIAN GNOSIS. 257 "The names [we use] are not sufficient even for the [manifested] universe [which is outside the world of real being], so diversified is it; they fall short," Much less, then, he continues to argue, can we find appropriate names for the beings of the world of reality and their operations; and far more impossible, therefore, is it to give names to That which transcends even reality. Thus we see that Basilides soared beyond even the ideal world of Plato, and ascended to the untranscendable intuition of the Orient — the That which cannot be named, to be worshipped in silence alone. We next come to the inception of the Seed of Universality, in this state beyond being, a Universality discrete stage, so to speak, beyond the unmani- Being, fested or noumenal world even. Hippolytus summarizes this condition of non- being, which transcends all being from the original treatise as follows. " Naught was, neither matter, nor substance, nor voidness of substance, nor simplicity, nor impossi- bility-of -composition, nor inconceptibility, nor imper- ceptibility, neither man, nor angel, nor god; in fine, neither anything at all for which man has ever found a name, nor any operation which falls within the range either of his preception or conception. Such, or rather far more removed from the power of man's comprehension, was the state of non-being, when [if we can speak of c when ' in a state beyond time and space] the Deity beyond being, without thinking, or feeling, or determining, or choosing, or 258 FRAGMENTS OF A FAITH FORGOTTEN. being compelled, or desiring, willed to create universality. " When I use the term ' will,' " writes Basilides, " I do so merely to suggest the idea of an operation transcending all volition, thought, or sensible action. And this universality also was not [our] dimensional and differentiate universe, which subsequently came into existence and was separated [from other universes], but the Seed of all universes." This is evidently the same concept as the Mulaprakriti of Indian philosophy, and the most admirable statement of the dogma of the " creation out of nothing" that has been put forward by any Christian philosopher. " This universal Seed contained everything in itself, potentially, in some such fashion as the grain of mustard seed contains the whole simultaneously in the minutest point — roots, stem, branches, leaves, and the innumerable germs that come from the seeds of the plant, and which in their turn produce still other and other plants in manifold series. "Thus the Divinity beyond being created universality beyond being from elements beyond being, positing and causing to subsist a single something" — which poverty of language compels us to call a Seed, but which was really the potentiality of potentialities, seeing that it was "containing in itself the entire all-seed-potency of the universe." From such a "Seed," which is everywhere and nowhere, and which treasures in its bosom everything that was or is or is to be, all things must come into THE BASILIDIAN GNOSIS. 259 manifestation in their " proper natures and cycles " and times, at the will of the Deity beyond all. How this is brought about is by no means clear. Basilides seems to have had some idea of a " supplementary development " (/caTa TT pocrQriKriv au^avojmeva), which, however, is beyond definition ; one thing is clear, that he entirely repudiated every idea of emanation, projection, or pullulation (TrpofioKrf). " For of what sort of emanation is there need, or of what sort of matter must we make supposition, Ex Nihilo. in order that God should make the universe, like as a spider weaves its web [from itself], or mortal man takes brass or timber or other matter out of which to make something ? But ' He spake and it was,' and this is what is the meaning of the saying of Moses, 'Let there be light, and there was light.' Whence, then, was the light ? From naught. For it is not written whence, but only from the voice of the Speaker of the word. And He who spake the word, was not ; and that which was, was not. For the Seed of the universe, the word that was spoken, c Let there be light,' was from the state beyond being. And this was what was spoken in the Gospel, ' It was the true light which lighteth every man that cometh into the world.' Man both deriveth his principles from that Seed and is also enlightened by it." This primordial Light and Life is the source of all things. The next stage deals with the outcome, first- fruits, highest product, or sublimest consummation, of universal potentiality, which Basilides calls the Sonship. 260 FRAGMENTS OF A FAITH FORGOTTEN. " In the absolute Seed there was a triple The Sonship. Sonship in every way consubstantial with the God beyond being, coming into being from the state beyond being. Of this triply divided Sonship, one aspect was the subtlest of the subtle, one less subtle, and one still stood in need of purification- The subtlest nature of the Sonship instantly and immediately, together with the depositing of the Seed of universality by the God beyond being, burst forth, rose aloft, and hastened from below upward, ' like wing or thought,' as Homer sings, and was with Him beyond being [TT/OO? rov OVK oVTOL — 'with,' the very same word as the mysterious preposition in the Proem now prefixed to the fourth canonical Gospel]. For every nature striveth after Him because of His transcendency of all beauty and loveliness, but some in one way and others in another. " The less subtle nature of the Sonship, on the other hand, still remained within the universal Seed ; for though it would imitate the higher and ascend, it could not, seeing that it fell short of the degree of subtlety of the first Sonship, which had ascended through it [the second], and so it remained behind. The less subtle Sonship, accordingly, had to find for itself as it were wings on which to soar, . . . and these wings are the Holy Spirit." Just as a bird cannot fly without wings, and the wings cannot soar without the bird, so the second Sonship and the Holy Spirit are complementary the one to the other, and confer mutual benefits on one another. THE BASILIDIAN GNOSIS. 261 We here see that Basilides is dealing with the second aspect of the Logos, the positive-negative state ; we also perceive the anticipation of the ground of the great controversies which subsequently arose generations later, such as the Arian and the " Filioque." But if we enquire whence was the Holy Spirit, Basilides will tell us, from the universal Seed, from which all things came forth under the will of Deity. " The second Sonship, then, borne aloft by the Spirit, as by a wing, bears aloft the wing, that is the The Holy Spirit ; but on drawing nigh to the first Sonship and the God beyond being, who createth from the state beyond being, it could no longer keep the Spirit with it, for it [the Spirit] was not of the same substance with it, nor had it a nature like unto that of the Sonship. But just as a pure and dry atmosphere is unnatural and harmful to fish, so to the Holy Spirit was that state of the Sonship together with the God beyond being — that state more ineffable than every ineffable and transcending every name. " The Sonship, therefore, left it [the Spirit] behind near that Blessed Space, which can neither be con ceived of, nor characterized by any word, yet not entirely deserted nor yet divorced from the Sonship. But even as the sweetest smelling unguent poured into a vessel, though the vessel be emptied of it with the greatest possible care, nevertheless some scent of the unguent still remains and is left behind — the vessel retains the scent of the unguent, though it no longer holds the unguent itself — in such a way has 262 FRAGMENTS OF A FAITH FORGOTTEN. the Holy Spirit remained emptied and divorced from the Sonship, yet at the same time retaining in itself as it were the power of the unguent, the savour of the Sonship. And this is the saying, ' Like the unguent on the head which ran down unto Aaron's beard '- the savour of the Holy Spirit permeating from above and below even as far as the formlessness [crude matter] and our state of existence, whence the [remaining] Sonship received its first impulse to ascend, borne aloft as it were on the wings of an eagle. For all things hasten from below upward, from worse to better, nor is anything in the better condition so bereft of intelligence as to plunge down ward. But as yet this third Sonship still remains in the great conglomeration of the seed-mixture, confer ring and receiving benefits," in a manner that will receive subsequent explanation. The Holy Spirit, which in reality permeates everything, but phenomenally separates the sensible universe from the noumenal, constitutes what Basilides terms the Limitary Spirit, midway between things cosmic and supercosmic. This Firmament is far beyond the visible firmament whose locus is the moon's track. " After this, from the universal Seed and con- The Great glomeration of seed-mixture there burst forth and came into existence the Great Ruler, the head of the sensible universe, a beauty and magnitude and potency that nought can destroy." This is the demiurge ; but let no mortal think that he can comprehend so great a being, " for he is more ineffable than ineffables, more potent than potencies, THE BASILIDIAN GNOSIS. 263 wiser than the wise, superior to every excellence that one can name. " Coming into existence he raised himself aloft, and soared upward, and was borne above in all his entirety as far as the Great Firmament. There he remained, because he thought there was none above him, and so he became the most potent power of the universe," save only the third Sonship which yet remained in the seed-mixture. His limit, therefore, was his own ignorance of the supercosmic spaces, although his wisdom was the greatest of all in the cosmic realms. "Thus thinking himself lord, and ruler, and a wise master-builder, he betook himself to the creation of the creatures of the universe." This is the supercelestial or setherial creation, which has its physical correspondence in the spaces beyond the moon ; below the moon was our world and its " atmosphere." This atmosphere (the sublunary regions) terminated at the visible heaven, or lower firmament, its periphery, marked by the moon's path. In the sun-space lay the setherial realms, which apparently no mortal eye has seen, but only the reflection of their inhabitants, the stars, in the surface of the sublunary waters of space. The setherial creation of the Great Ruler proceeds on the theory of similarity and analogy. "First of all the Great Ruler, thinking it not right that he should be alone, made for himself, and The brought into existence from the universal Seed, a Creation. Son far better and wiser than himself. For all this 264 FRAGMENTS OF A FAITH FORGOTTEN. had been predetermined by the God beyond being, when He deposited the universal Seed. "And the Great Ruler, on beholding his Son, was struck with wonder and love and amazement at his marvellously great beauty, and he caused him to sit at his right hand." And this space where is the throne of the Great Ruler they called the Ogdoad. " And the Great Demiurgos, the wise one, fabricated the whole aether ial creation with his own hand ; but it was his Son, who was wiser still, who infused energy into him and suggested to him ideas." That is to say, that the Great Ruler made the creatures of the setherial spaces, and these evolved souls, or rather were ensouled. And thus it is that the son is, as it were, greater than the father, and sits on his right hand, or above him ; the right hand in Gnostic symbolism signifying a higher condition. They mutually confer benefits also, one giving the body and the other the mind or soul to setherial beings. All setherial spaces then, down to the moon, are provided for and managed by the Son of the Great Ruler, the consummation or perfection of his ^ evolution or creation. "Next, there arose a second Ruler from the The universal Seed, far inferior to the first, but Spaces. greater than all below him, except the Sonship which still remained in the Seed." This was the Ruler of the sublunary spaces, from the moon to the earth. This Ruler is called effable, because men can speak of him with understanding, and the space over which he rules is named the Hebdomad. And the second Ruler also "brought THE BASILIDIAN GNOSIS. 265 forth a Son far greater than himself from the universal Seed, in like manner to the first," and the lower creation was ordered in the same manner as the higher. This lower creation is apparently still one of subtle matter. As to the earth, the conglomeration of the seed- mixture is still in our own stage or space, and the things that come to pass in this state of existence, " come to pass according to nature, as having been primarily uttered by Him who hath planned the fitting time and form and manner of utterance of the things that were to be uttered. Of things here on the earth, then, there is no special chief or manager or creator, for sufficient for them is that plan which the God beyond being laid down when He deposited the universal Seed." That is to say, that the earth-stage is the moment between the past and future, the turning-point of all choice, the field of new karman ; here all things verily are in the hand of God alone, in the highest sense. Thus does Basilides avoid the difficulties both of fate and free-will absolute. We next come to the soteriology of Basilides, the redemption and restoration of all things. " When, then, the supercosmic planes and the whole universe [setherial, sublunary, and terrestrial] Soteriology. were completed, and there was no deficiency," that is to say, when the evolutionary stream of creative energy began to return on itself, " there still re mained behind in the universal Seed the third Sonship, which bestows and receives benefits. " But it needs must be that this Sonship also 266 FRAGMENTS OF A FAITH FORGOTTEN. should be manifested, and restored to its place above, there beyond the highest Firmament, the Limitary Spirit of cosmos, with the most subtle Sonship, and the second which followed the example of its fellow, and the God beyond being, even as it was written, ' And the creation itself groaneth together and travaileth together, waiting for the manifestation of the Sons of God ' " — the third Sonship. The Sons of God are the divine sparks, the real spiritual men within, who have been left behind here in the seed-mixture, " to order and inform and correct and perfect our souls, which have a natural tendency downwards to remain in this state of existence." Before the Gospel was preached, and the Gnosis came, the Great Ruler of the Ogdoad was considered even by the most spiritual among men to be the only God, nevertheless no name was given to him, because he was ineffable. The inspiration of Moses, however, came from the Hebdomad only, as may be seen from the words, " I arn the God of Abraham, Isaac and Jacob, but the name of God I did not make known unto them." This God to whom Moses and the Prophets gave names, was of the Hebdomad, which is effable, and their inspiration came from this source. But the Gospel was that Mystery which was ever unknown, not only to the nations, but also to them of the Hebdomad and the Ogdoad, and even to their Rulers. " When, therefore, the time had come," says the THE BASILIDIAN GNOSIS. 2t)7 Gnostic doctor, " for the revelation of the children of God (who are ourselves), for whom the whole The Mystic Gospel, creation groaneth and travaileth in expectation, the Gospel [the Glad Tidings, the Gnosis] came into the universe, and passed through every princi pality, arid authority, and lordship, and every title that man can use. It ' came ' of very truth, not that anything 'came down' from above, or that the blessed Sonship * departed from ' that Blessed God beyond being, who transcends all thought. Nay, but just as the vapour of naphtha can catch fire from a flame a great way off from the naphtha, so do the powers of men's spirit pass from below from the formlessness of the conglomeration up to the Sonship. "The Son of the Great Ruler of the Ogdoad, catching fire as it were, lays hold of and seizes on the ideas from the blessed Sonship beyond the Limitary Spirit. For the power of the Sonship which is in the midst of the Holy Spirit, in the Limit Space, shares the flowing and rushing thoughts of the [supreme] Sonship with the Son of the Great Ruler. " Thus the Gospel first came from the Sonship through the Son who sits by the Great Ruler, to that Ruler ; and the Ruler learned that he was not the God over all, but a generable deity, and that above him was set the Treasure of the ineffable and unnameable That beyond being and of the Sonship. And he repented and feared on understanding in what ignorance he had been. This is the meaning of the words, ' The fear of the Lord is the beginning of wisdom.' For he began to grow wise through the 268 FRAGMENTS OF A FAITH FORGOTTEN. instruction of the Christ sitting by him, learning what is That beyond being, what the Sonship, what the Holy Spirit, what the apparatus of the universe what the manner of its restoration. This is the ' wisdom, declared in a mystery,' concerning which Scripture uses the words, ' Not in words taught of human wisdom, but in those taught of the Spirit.' " The great Ruler, then, being instructed and taught and made afraid, confessed the sin which he had done in boasting himself. This is the saying, ' I have recognized my sin, and I know my trans gression, and I will confess it for the eternity.' " After the instruction of the Great Ruler, the whole space of the Ogdoad was instructed and taught, and the Mystery became known to the powers above the heavens. " Then was it that the Gospel should come to the Hebdomad, that its Ruler might be instructed and evangelized in like manner. Thereupon the Son of the Great Ruler lit up in the Son of the Ruler of the lower space, the Light which he himself had had kindled in him from above from the Sonship ; and thus the Son of the Ruler of the Hebdomad was illumined, and preached the Gospel to the Ruler, who in his turn, like as the Great Ruler before him, feared and confessed [his sin]. And then all things in the sublunary spaces were enlightened and had the Gospel preached unto them. " Therefore the time was ripe for the illumination The Sons of the formlessness of our own world, and for the Mystery to be revealed to the Sonship which had been left behind in the formlessness, as it THE BASILIDIAN GNOSIS. 269 were to one born out of due time (an abortion) — ' the mystery which was not known unto former generations/ as it is written, ' By revelation was the mystery made known unto me,' and ' I heard unspeakable words, which it is not lawful for man to utter.' " Thus, from the Hebdomad, the Light — which had already come down from above from the Ogdoad unto the Son of the Hebdomad — descended upon Jesus, son of Mary, and he was illumined, being caught on fire in harmony with the Light that streamed into him. This is the meaning of the saying, ' The Holy Spirit shall come upon thee' — that is to say, that which came from the Sonship through the Limitary Spirit to the Ogdoad and Hebdomad, down as far as Mary [the body] — and ' The Power of the Highest shall overshadow thee '- — that is to say, the divine creative power which cometh from the [setherial] heights above through the Demiurgos, which power belongeth to the Son." The text of Hippolytus is here exceedingly involved, and he evidently did not seize the thought of Basilides. The " Son " apparently means the soul. The power belongs to the soul and not to Mary — the body ; the divine creative power making of man a god, whereas the body can only exercise the power of physical procreation. Moreover, Jesus seems to stand for a type of every member of the Sonship, every Son of God. " For the world shall hold together and not be dissolved until the whole Sonship — which has been 270 FRAGMENTS OF A FAITH FORGOTTEN. left behind to benefit the souls in the state of formlessness, and to receive benefits, by evolving forms for them [the spirit requiring a psychic vehicle for conscious contact with this plane] — shall follow after and imitate Jesus, and hasten upward and come forth purified. [For by purifi cation] it becometh most subtle, so that it is able to speed aloft through its own power, even as the first Sonship; for it hath all its power naturally consubsistent with the Light which shone down from above. " When, then, the whole Sonship shall have The Final ascended, and passed beyond the Great Limit, the matfon™" Spirit, then shall the whole creation become the object of the Great Mercy ; for it groan eth until now and suffereth pain and awaiteth the mani festation of the Sons of God, namely that all the men of the Sonship may ascend beyond it [the creation]. And when this shall be effected, God will bring upon the whole universe the Great Ignorance [Maha-pralaya], in order that all things may remain in their natural condition, and nothing long for anything which is contrary to its nature. "Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may riot suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, THE BASILIDIAN GNOSIS. 271 for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits. "Thus the Ruler of the Hebdomad shall have no knowledge of the things above him, for the Great Ignorance shall take hold of him also, so that sorrow and pain and lamentation may go from him. He shall desire naught of things impossible for him to attain, and thus shall suffer no grief. " And in like manner the Great Ignorance shall seize upon the Great Ruler of the Ogdoad, and also upon all the [setherial] creations which are subject to him in similar fashion, so that nothing may long after anything contrary to nature and thus suffer pain. " And thus shall be the restoration of all things, which have had their foundations laid down accord ing to nature in the Seed of the universe in the beginning, and which will all be restored [to their original nature] in their appointed cycles. " And that everything has its proper cycle and time, the Saviour is sufficient witness in the saying, ' My hour hath not yet come,' and also the Magi in their observation of His star. For He also was foreordained in the Seed to be subject to the nativity of the stars and the return of the time- periods to their starting places." Now the Saviour, according to the Basilidian Gnosis, was the perfected spiritual "man," within 272 FRAGMENTS OF A FAITH FORGOTTEN. the psychic and animal man or soul. And when a man reaches this stage of perfection, the Sonship in him leaves the soul behind here, " the soul being no longer mortal but remaining in its natural state [that is to say, having become immortal], just as the first Sonship [left behind] the Holy Spirit, the Great Limit, in its proper space or region " ; for it is only then on reaching perfection, that the real " man " is " clothed with a proper [and really immortal] soul." Every part of the creation goes up a stage, and Jesus. the whole scheme of salvation is effected by the separating from their state of conglomeration the various principles into their proper states ; and Jesus was the first-fruits, or great exemplar, of this process. " Thus his physical part down here — which belongs to formless matter — alone suffered, and was restored to the formless state. His psychic vesture or vehicle — which belongs to the Hebdomad — arose and was restored to the Hebdomad. That vehicle in him which was of the nature of the height of the Great Ruler he raised aloft, and it remained with the Great Ruler. Moreover he raised still higher that which was of the nature of the Great Limit, and it remained in the Limitary Spirit. And it was thus through him that the third Sonship was purified, the Sonship left behind in the state of mixture [or impurity] for the purpose of helping and being helped, and it passed upwards through all of these purified principles unto the blessed Sonship above." THE BASIL1DIAN GNOSIS. 273 The main idea at the back of this system is the separating forth, classification or restoration of the various elements or principles confused in the original world-seed, or universal plasm, into their proper natures, by a process of purification which brought unto men the Gnosis or perfection of con sciousness. Man was the crown of the world-process, and the perfected man, the Christ, the Saviour, was the crown of manhood, and therefore the manifesta tion of Deity, the Sonship. So far Hippolytus, who in all probability gives us the outline of the true Basilidian system. It was only in 1851 that The Philosophumena were published to the world, after the discovery of the MS. in one of the libraries on Mount Athos in 1842 ; prior to this nothing but the short and garbled sketches of Ireneeus and the Epitomators was known of this great Gnostic's sublime speculations. The Philosophumena account has revolutionized all prior views, and changed the whole enquiry, so that the misrepresentations of Irenaeus, or those of his prior authority, are now referred to as "the spurious Basilidian system." To this we shall refer later on. Meantime let us turn to Clement of Alexandria, who deals purely with the ethical side of the Basilidian Gnosis, and there fore does not touch the " metaphysical " part — using the term " metaphysical " in the Aristotelian sense, namely, of things beyond the Hebdomad, the things of the Hebdomad or sublunary space being called " physics " or in the domain of physis or nature. As to marriage, Basilides and his son Isidorus T 274 FRAGMENTS OF A FAITH FOEGOTTEN. taught that it was natural but not necessary, and seem to have taken a moderate ground between the compulsory asceticism of some schools and the glorification of procreation by the Jews, who taught that " he who is without a wife is no man." As to the apparently undeserved sufferings of martyrs, Basilides, basing himself on the doctrines of reincarnation and karman, writes as follows in Book xxiii. of his Exegetica : "I say that all those who fall into these so-called Karman tribulations, are people who, only after transgressing Reincarna- in other matters without being discovered, are brought to this good end [martyrdom] by the kindness of Providence, so that, the offences they are charged with being quite different from those they have committed without discovery, they do not suffer as criminals for proved offences, reviled as adulterers or murderers, but suffer merely for being Christians ; which fact is so consoling to them that they do not even appear to suffer. And even though it should happen that one comes to suffer without previously committing any out ward transgression — a very rare case — he will not suffer at all through any plot of any [evil] power, but in exactly the same way as the babe who apparently has done no ill. " For just as the babe, although it has done no wrong previously, or practically committed any sin, and yet has the capacity of sin in it [from its former lives], when it suffers, is advantaged and reaps many benefits which otherwise are difficult to THE BASILIDIAN GNOSIS. 275 gain ; in just the selfsame way is it with the perfectly virtuous man also who has never sinned in deed, for he has still the tendency to sin in him; he has not committed actual sin [in this life], because he has not as yet been placed in the necessary cir cumstances. In the case even of such a man we should not be right in supposing entire freedom from sin. For just as it is the will to commit adultery which constitutes the adulterer, even though he does riot find the opportunity of actually committing adultery, and the will to commit murder constitutes the murderer, although he may not be actually able to effect his purpose; for just this reason if I see such a ' sinless ' man suffering [the pains of martyr dom], even if he has actually done no sin, I shall say that he is evil in so far as he has still the will to transgress. For I will say anything rather than that Providence is evil." Moreover, even if the example of Jesus were to be flung in his face by those who preferred miracle to law, the sturdy defender of the Gnosis says that he should answer : " If you permit, I will say, He has not sinned; but was like a babe suffering." And if he were pressed even more closely, he would say : " The man you name is man, but God [alone] is righteous ; for ' no one is pure from pollution,' " as Job said. Men suffer, says Basilides, from their deeds in former lives ; the " elect " soul suffers " honourably " through martyrdom, but souls of another nature by other appropriate punishments. The " elect " soul is evidently one that will suffer for an ideal; in other 276 FRAGMENTS OF A FAITH FORGOTTEN. words it is possessed of faith, which is the "assent of the soul to any of the things which do not excite sensation " ; such a soul, then, " discovers doctrines without demonstration by an intellective apprehension." The vulgar superstition of transmigration, the passing of a human soul into the body of an animal — so often confused by the uninstructed with the doctrine of reincarnation, which denies such a possibility — received a rational explanation at the hand of the Basilidian school. It arose from a con sideration of the animal nature in man, the animal soul, or body of desire, the ground in which the passions inhere ; the doctrine being thus summarized by Clement : " The Basilidians are accustomed to give the name The of appendages [or accretions] to the passions. These «Appen°- essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion." The word translated essences is literally "spirits"; curiously enough the whole animal soul is called the " counterfeit spirit " in the Pistis Sophia treatise, and in The Timceus of Plato the same idea is called " turmoil," as may be seen from the commentary of Proclus. The primitive confusion is of course the chaotic conglomeration of the universal seed-mixture, and the differentiation of the " elemental essence " of some modern writers on theosophy. " On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. And when the peculiar qualities of THE BASILIDIAN GNOSIS. 277 such natures appear round the soul, they cause the desires of the soul to become like to the special natures of these animals, for they imitate the actions of those whose characteristics they bear. And not only do human souls thus intimately associate them selves with the impulses and impressions of irrational animals, but they even imitate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant." But we are not to suppose that man is composed of several souls, and that it is proper for man to yield to his animal nature, and seek excuse for his misdeeds by saying that the foreign elements attached to him have compelled him to sin ; far from it, the choice is his, the responsibility is his, the rational soul's. Thus in his book, On an Appended Soul, Isidorus, son of Basilides, writes : " Were I to persuade anyone that the real soul is not a unit, but that the passions of the wicked Moral are occasioned by the compulsion of the appended bility. natures, no common excuse then would the worthless of mankind have for saying, ' I was compelled, I was carried away, I did it without wishing to do so, I acted unwillingly ' ; whereas it was the man himself who led his desire towards evil, and refused to battle with the constraints of the appendages. Our duty is to show ourselves rulers over the inferior creation within us, gaining the mastery by means of our rational principle." In other words, the man is the same man, no 278 FRAGMENTS OF A FAITH FORGOTTEN. matter in what body or vesture he may be ; the vestures are not the man. One of the greatest festivals of the school was the celebration of the Baptism of Jesus on the fifteenth day of the Egyptian month Tobe or Tybi. " They of Basilides," says Clement, " celebrate His Baptism by a preliminary night-service of readings; and they say that 'the fifteenth year of Tiberius Csesar ' means the fifteenth day of the month Tybi." It was then that the Father "in the likeness of a dove" — which they explained as meaning the Minister or Holy Spirit — came upon Him. In "the fifteenth [year] of Tib[erius]" we have, then, perhaps an interesting glimpse into the workshop of the " historicizers." It is evident, therefore, that the Basilidians did not accept the accounts of the canonical gospels literally, as Hippolytus claims; on the contrary, they explained such incidents as historicized legends of initiation, the process of which is magnificently worked out in the Pistis Sophia treatise, to which I must refer the reader for further information. We learn from Agrippa Castor, as preserved by A Trace Eusebius, that Basilides imposed a silence of five of Zoro- ,, astrianism. years on his disciples, as was the custom in the Pythagorean school, and that he and his school set great store by the writings of a certain Barcabbas and Barcoph, and by other books of Orientals. Scholars are of opinion that Barcabbas and Barcoph, and their variants, point to the cycle of Zoroastrian literature which is now lost, but which was in great favour among many Gnostic THE BASILIDIAN GNOSIS. 279 communities. It must have been that among the learned Jews and Essenes, after the return from Babylonia, and also among the theosophically minded of the time, .the traditions of the Magi and of the great Iranian faith were an important part of eclectic and syncretistic religion. The Avesta-literature that has come down to us is said to be a recovery from memory of a very small portion of the great library of Persepolis, destroyed by the " accursed Alexander," as Pars! tradition has it. And it seems exceedingly probable, as Cumont has shown in his just -published monu mental work on the subject, that the Mithriac mystery-tradition contains as authentic a tradition as the Pars! line of descent, and throws a brilliant light on the Zoroastrianism with which Gnosticism was in contact. Such, then, is all that can be deduced of the real Basilidian system from the writings of Hippolytus and Clemens Alexandrinus, who respectively selected only such points as they thought themselves capable of refuting; that is to say, such features of the system as they considered most erroneous. To the student of comparative religion it is evident that both Church Fathers misunderstood the tenets they quoted, seeing that even such hostilely selected passages easily fall into the general scheme of universal theosophy, once they are taken out of the setting of Patristic refutation, and allowed to stand on their own merits. It is therefore a matter of deep regret that the writings of the school have been lost or destroyed ; they would doubtless have thrown 280 FRAGMENTS OF A FAITH FORGOTTEN. much light not only on Christian theosophy but also on the obscure history of the origins. It now remains for us to refer briefly to the "sPuri°us" Basilidian system. The following points are taken from Irenseus and the epitomators, and are another proof of the unreliability of Irenseus, the sheet-anchor of orthodox hseresiology. The series of writers and copyists to which we refer, had evidently no first-hand information of the teaching of Basilides, and merely retailed whatever fantastic notions popular rumour and hearsay attributed to the school. The main features of the confection thus brewed are as follows. The God of the Basilidians, they said, was a certain Abraxas or Abrasax, who was the ruler of their first heaven, of which heavens there were no less than 365. This power was so denominated because the sum of the numerical values of the Greek letters in the name Abrasax came to 365, the number of days in the year. We learn, however, from Hippolytus (II.) that this part of the system had to do with a far lower stage of creation than the God beyond all. It is not, however, clear whether the Abrasax idea is to be identified with the Great Ruler of the Ogdoad, or the Ruler of the Hebdomad and the region of the "proasteioi up to the aether." In any case the 365 " heavens " pertained to the astrological and genetical considerations of Egyptian and Chaldsean occult science, and represented from one point of view the 365 " aspects " of the heavenly bodies (during the year), as reflected on the surface of THE BASILIDIAN GNOSIS. 281 the earth's " atmosphere " or envelope, which entended as far as the moon. Now it is curious to notice that in the Pistis Sophia treatise the mysteries of embryology are consummated by a hierarchy of elemental powers, or builders, 365 in number, who follow the dictates of the karmic law, and fashion the new body in accord ance with past deeds. The whole is set forth in great detail, and also the astrological scheme of the one ruler of the four, which in their turn each rule over ninety, making in all 365 powers. Not till Schwartze translated this treatise from the Coptic, in 1853, was any certain light thrown on the Abrasax idea, and this just two years after Miller in 1851 published his edition of The Philosophumena, and thus supplied the material for proving that the hitherto universal opinion that the "Abrasax" was the Basilidian name for the God over all, was a gross error based on ignorance or misrepresentation. It is also to be noticed that the ancient anonymous treatise which fills the superior MS. of the Codex Brucianus, makes great use of the number 365 among its endless hierarchies, but nowhere mentions the name Abrasax. The elemental forces which fashion the body are the lowest servants of the karmic law. It was presumably these lowest powers that made up the Abrasax of the populace. The God over all is the supreme ruler of an endless galaxy of rulers, gods, archangels, authorities, and powers, all of them superior to the 365. In fact the mysteries of the unseen world were 282 FRAGMENTS OF A FAITH FORGOTTEN. so intricate in detail, that even those who devoted their lives to them with unwearied constancy could scarcely understand some of the lower processes, although the general idea was simple enough ; and thus Basilides imposed a silence of five years on his disciples, and declared that " only one out of 1,000, and two out of 10,000," could really receive the Gnosis, which was the consummation of many lives of effort. Curiously enough this very phrase is also found in the Pistis Sophia treatise. The term Abrasax is well known to students of Gnosticism, because of the number of gems on which it is found, and which are attributed to the followers of Basilides ; in addition to the great Continental scholars who have treated the matter, in this country King has devoted much of his treatise to the subject. The best and latest authorities, however, are of opinion " that there is no tangible evidence for attributing any known gems to Basilidianism or any other form of Gnosticism." In fact, in the Abrasax matter, as in all other Abrasax. things, Gnosticism followed its natural tendency of going " one better," to use a colloquialism, on every form of belief, or even superstition. Doubtless the ignorant populace had long before believed in Abrasax as the great power which governed birth and everyday affairs, according to astrological notions ; talismans, invocations, and the rest of the apparatus which the vulgar mind ever clamours for in some form or other, were all inscribed with this potent " name of power." Behind the superstition, however, there lay certain occult facts, THE BASILIDIAN GNOSIS. 283 of the real nature of which, of course, the vulgar astrologers and talisman-makers were naturally ignorant. There facts, however, seem to have been known to the doctors of the Gnosis, and they accordingly found the proper place for them in their universal systems. Thus Abrasax, the Great God of the ignorant, was placed among the lower hier archies of the Gnosis, and the popular idea of him was assigned to the lowest building powers of the physical body. As to the rest of the " spurious system" there is nothing of interest to record; we cannot, however, omit the silliest tale told against the Basilidians, which was as follows. They are said to have believed that at the crucifixion Jesus changed bodies with Simon of Cyrene, and then, when his substitute hung in agony, stood and mocked at those he had tricked ! — with which cock-and-bull story we may come out of the Irenseic " store-house of Gnosticism " for a breathing space. Of the history of the school we know nothing beyond the fact that Epiphanius, at the end of the fourth century, still met with students of the Basilidian Gnosis in the nomes west of the Delta, from Memphis to the sea. It seems more probable, however, that the school continued in the main stream of Gnosticism of the latter half of the second century, and was at the back of the great Valentinian movement of which we have next to treat. Indeed it is very probable that the followers of this, the main stream of the Gnosis, would have warmly resented being classed as "them of Basilides" or "them of 284 FRAGMENTS OF A FAITH FORGOTTEN. Valentinus " ; they doubtless regarded these teachers as handers-on of a living tradition, each in his own way, and not as severally inspired revealers of new doctrines. THE VALENTINIAN MOVEMENT. BEHIND the whole Valentinian movement stands The " Great the commanding and mysterious fio-ure of Valen- Unknown" of Gnosticism. tinus himself, universally acknowledged to have been the greatest of the Gnostics. His learning and eloquence are admitted, even by his bitterest opponents, to have been of a most extraordinary nature, and no word has ever been breathed against his moral character. And yet, when we come to analyze the chaos of " information " which Patristic writers have left us on the subject of so-called Valentinianism, we find the mysterious character of the great master of the Gnosis ever receding before our respectful curiosity; he who has been made to give his name to the remodelling of the whole structure, still remains the "great unknown " of Gnosticism. We know nothing certain of him as a man, nothing definite of him as a writer, except the few mutilated scraps which hseresiological polemics have vouchsafed to us. (I am of course leaving aside entirely the vexed question of, I will not say the authorship, but the compilation, of the treatises in the Askew and Bruce Codices. My own opinion is that we owe a great part of these elaborations to Valentinus; not that I think this can be proved in any satisfactory fashion THE VALENTINIAN MOVEMENT. 285 with the present scanty sources of information open to us. On the contrary, however, I do not see how it is to be disproved. It is very strange that, in spite of the universally admitted transcendency of Valentinus, no one of his works has been preserved to us. They are said to have been exceedingly intricate and difficult; they are further said to have been syntheses and symphonies as it were of prior formulations of the Gnosis. Now distinctly this is not the case with the outline of the best known system ascribed to " them of Valentinus " by the Church Fathers. \Ynereas it is patently the case with the treatises in Coptic translations ; they could have been elaborated by no one but the stoutest- headed among the Gnostics— and the best head-piece of them all is said to have been on the shoulders of Valentinus.) In spite of this appalling ignorance of the man and his teachings, the so-called Valentinian Gnosis is the piece de resistance of nearly every hgeresio- logical treatise. We shall, therefore, have to trespass on the patience of the reader for a short space, while we set up a few finger-posts in the maze of Valentinianism, as seen through the eyes of its Patristic opponents. We should moreover always remember that " Valentinianism," so far from being a single separate formulation of the Gnosis, was the main stream of Gnosticism simply rechristened by the name of its greatest leader. With the exception of the few fragments to which we have referred, all that has been written "Them of Va/lentinus . ' by the Fathers refers to the teachings of " them 286 FRAGMENTS OF A FAITH FORGOTTEN. of Valentinus," and even then it is but very rarely that we have an unmutilated quotation from any written work of theirs; for the most part it all consists of fragments torn from their contexts, or mere hearsay. Now the followers of Valentinus were no slavish disciples who could do nothing else but repeat parrot-like the " words of the master"; the ipse dixit spirit was far from their independent genius. Each of them thought out the details of the scheme of universal philosophy in his own fashion. True that by this time the presentation of the Gnosis, from being of a most diverse nature, had become more settled in its main features, and perhaps Valentinus may have initiated this synthe- ticizing tendency, though it is far more probable that he developed and perfected it ; neverthless it was still enormously free and independent in innumerable details of a very far-reaching character, and its adherents were imbued with that spirit of research, discovery, and adaptation which ever marks a period of spiritual and intellectual life. Thus we understand the complaint of Irenseus, who laments that he never could find two Valen- tinians who agreed together. And if this be so, what good is there in any longer talking of the " Valen- tinian system "? We know next to nothing from the Church Fathers of the "system" of Valentinus himself ; as to his followers, each introduced new modifications, which we can no longer follow in the confused representations of the Church Fathers, who make them flatly contradict not only one another, but also themselves. THE VALENTINIAN MOVEMENT. 287 From The Philosophumena, published in 1851, we first heard of an Eastern and Western (Anatolic The so-called Eastern and and Italic) division of the school of Valentinus, Western Schools. thus explaining the title superscribed to the Extracts from Theodotus appended, in the only M.S. of them we possess, to The Miscellanies of Clement of Alexandria. A great deal has been made of this ; the meagre differences of doctrine of the Anatolic and Italic schools of Valentinianism indicated by Hippolytus (II.) have been seized upon by criticism, and had their backs broken by the weight of argument which has been piled upon them. But when Lipsius demonstrates that the Extracts from Theodoius, which claim in their superscription to belong to the Eastern school, are, following the indications of Hippolytus, half Eastern and half Western, the ordinary student has to hold his head tightly on to his shoulders, and abandon all hope of light from the division of Valentinianism into Anatolic and Italic schools, in the present state of our ignorance ; — unless indeed we simply assume that they were originally purely geographical designations, to which in later times a doctrinal signification was unsuccessfully attempted to be given. Although we have no sure indication of the date of Valentinus himself, it may be conjectured to extend from about A.D. 100 to A.D. 180, as will be seen later on. Of the other leaders of the movement, the earliest with whose names we are acquainted, are Secundus The Leaders and Marcus. Now Marcus himself had a large Movement. 288 FRAGMENTS OF A FAITH FORGOTTEN. following as early as 150 ; his followers were not called Valentinians but Marcosians, or Marcians, and what we know of his system differs enormously from those of the rest of "them of Valentinus." Marcus is sometimes supposed to have been a contemporary of Irenaaus, but this is only on the supposition that Irengeus, in using the second person in his hortatory and admonitory passages, is addressing a living person, arid not employing the " thou " as a mere rhetorical effect, as Tertullian with Marcion. Next, years later, we come to Ptolernseus, who again is supposed to have been a contemporary of Irenaeus somewhere about A.D. 180. Ireneeus had certainly no personal knowledge of Ptolemaeus, and dealt for the most part with his followers, who are said to have differed greatly from their teacher. Later still is Heracleon, whom Clement (c. 193) calls the most distinguished of the disciples of Valentinus. Both Heracleon and Ptolemseus, how ever, are known not so much for the exposition of a system as for the exegetical treatment of scripture from the standpoint of the Gnosis of their time. Still later, and as late as, say, about 220, Axionicus and Baidesanes flourished, the former of whom taught at Antioch, and the latter still farther o east. They are therefore called, by some, heads of the Anatolic or Oriental school. Theodotus, from whom the Excerpts appended to Clement's Miscellanies were taken, was of course far earlier in date, but of him we know nothing THE VALENTINIAN MOVEMENT. 289 We also hear of a certain Theotimus and Alexander, who are earlier than 220. In brief, the influence of Valentinus spread far and wide, from Egypt eastwards to Syria, Asia Minor and Mesopotamia, and westwards to Rome, Gaul, and even Spain. A short review of the teachings ascribed to these doctors of the Gnosis will bring our task to a close, TAe Syntheti- cizmg of the as far as the indirect sources of Gnosticism for the Gnosis. first two centuries are concerned. But the fact we would again insist upon is, that we are face to face with a great movement and not a single system. On the one hand, such older forms of the Gnosis as had been exceedingly antagonistic to Judaism found a logical outcome in the great Marcionite movement, which cut Christianity entirely apart from Judaism ; on the other, a basis of reconciliation was sought by the more moderate and mystical views of the movement now headed by Valentinus, which found room for every view in its all- embracing universality, and explained away con tradictions by means of that inner secret teaching which was claimed to have come from the Saviour Himself. The main outline of the movement of conciliation, which presumably had always been the attitude of the innermost circles, is perhaps to be most clearly seen to-day in the system of Basilides, but those infinite spaces, which either Basilides himself left unfilled, or Hippolytus (II.) has omitted to mention in his quotations, were also peopled with an infinitude of creations and creatures by the genius 290 FRAGMENTS OF A FAITH FORGOTTEN. of the Gnostics, who could brook no deficiency in the exposition of their universal science. Into this general outline, or one closely resembling it, they fitted the various aspects of the ancient Gnosis and the postulates of the old religions and philosophies, adopting these world-old ideas, and adapting them by the light of the new revelation, retaining some times the old names, more frequently inventing new ones. This syntheticizing of the Gnosis was mainly due to the initiative of the genius of Valentinus. His technical works, as we have observed above, are said to have been most abstruse and difficult of comprehension, as well they might be from the nature of the task he attempted. What has become of these writings ? No Church Father seems to have been acquainted with a single one of his technical treatises; at best we have only a few ethical frag ments from letters and homilies. But what of his own followers, whom Church Fathers and critics make responsible for a certain Valentinian system of a most chaotic nature ? Were they in possession of MSS. of Valentinus ; or did they depend on general notions derived from his lectures ? Did Valentinus work out a consistent scheme of the Gnosis ; or did he set forth several alternatives, owing to the difficulty of the matter, and the innumerable points of view from which it could be envisaged ? If the Pistis Sophia document and the other two Codices can be made to throw any light on the matter, it will be a precious acquisition to our knowledge of this most important epoch; if not, we must be THE VALENTINIAN MOVEMENT. 291 content to remain in the dark until some fresh document is discovered. Meantime we must confine our attention to the certain traces of Valentinus and the general Sources of Information. movement; but before doing so, we must briefly review our authorities among the Fathers. In this review I shall mostly follow Lipsius, who is not only one of the best authorities on the subject (Art. in S. and W.'s Diet of Christ. Biog., 1887), but who long ago inaugurated the admirable critical investigations into our Gnostic sources of information, by his analysis of The Panarion of Epiphanius. Tertullian informs us that prior to himself no fewer than four orthodox champions had under taken the refutation of the Valentinians : namely, Justin Martyr, Miltiades, Irenseus and the Mon- tanist Proculus. With the exception of the five books of Irenseus, the rest of these controversial writings are lost. Irenseus wrote his treatise somewhere about A.D. 185-195. He devotes most of his first book to the Valentinians exclusively, and isolated notices are found in the remaining four books. Irenaeus claims to have come across certain Memoranda of the Valentinians and had conversa tions with some of their number. But these Notes belonged only to the followers of Ptolemgeus, and only one short fragment is ascribed to a writing of Ptolemseus himself. The personal conversations were also held with followers of the same teacher, presumably in the Rhone district — not 292 FRAGMENTS OF A FAITH FORGOTTEN. exactly a fertile soil in which to implant the abstruse tenets of the Gnosis, we should think, in spite of the " martyrs of Lyons." In dealing with Marcus, Irenseus derived his information for the most part from the same un reliable oral communications, but he seems also to have been in possession of a Memoir of a Marcosian ; Marcus himself living and working far away in Asia Minor years before. In chapter xi. Irenaeus professes to give the teaching of Valentinus himself; but here he is simply copying from the work of a prior refutator. Lipsius also points out that Irenseus drew some of his opening statements from the same source as Clement in The Excerpts from Theodotus. From all of which it follows that we are face to face with a most provoking patch-work, and that the system of Valentinus himself is not to be found in The Refutation by the Bishop of Lyons. Our next source of information is to be found in the Excerpts from the otherwise unknown Theodotus, which are supposed by Lipsius to have probably formed part of the first book of Clement's lost work, The Outlines. These excerpts "have been dislocated and their original coherence broken up" in so violent a manner, and so interspersed with " counter-observations and independent dis cussions" by Clement hinself, that it is exceedingly difficult to form a judgment upon them. When, moreover, Lipsius assigns part of these extracts to the Oriental and part to the Occidental school, he practically bids us erase the superscription which THE VALENTINIAN MOVEMENT. 293 has always been associated with them— namely, Extracts from the (Books) of Theodotus and the so-called Anatolic School. In any case, we are again face to face with another patch-work. Hippolytus (I.), in his lost Syntagma, recoverable from the epitomators Pseudo-Tertullian and Philaster, and Epiphanius, seems to have combined the first seven chapters of Irenaeus with some other account, and the chaos is still further confused. Hippolytus (II.), in that most precious of all haeresiological documents, The Philosophumena, gives an entirely independent account, in fact the most uniform and synoptical representation of any phase of the Gnosis of the Valentinian cycle that has reached us through the Fathers. Tertullian simply copies from Irenseus, and so also for the most part does Epiphanius. The latter, however, has preserved the famous Letter of Ptolemceus to Flora, and also a list of " barbarous names " of the seons not found elsewhere. Theodoret of course simply copies Irenseus and Epiphanius. So many, and of such a nature, then, are our indirect sources of information for an understanding of the Valentinian movement; — a sorry troop of blind guides, it must be confessed, where everything requires the greatest care and discrimination. Let us now return to Valentinus himself, and endeavour to patch together from the fragments that remain, some dim silhouette of a character that was universally acknowledged to have been the greatest among the Gnostics. 294 FRAGMENTS OF A FAITH FORGOTTEN. VALENTINUS. As to his biography, we know next to nothing. Valentinus was an Egyptian, educated at Alexandria in all that Egypt and Greece had to teach him. The mysterious lore of ancient Khem, the " mathesis " of Pythagoras, the wisdom of Plato, all helped to fashion his character. But the greatest inspiration of all he found in the last outpouring from the same source from which the wisdom of every true philosopher comes — the stream of Christianity that was swirling along at full tide. But what kind of Christianity did Valentinus encounter at Alexandria ? There was no Cate chetical School when he was a boy. Pantaenus and Clement were not as yet. There were the Logoi, the Sayings of the Lord, and many contradictory traditions ; a Pauline community also, doubtless founded by some missionary from Asia Minor ; and numerous legends of the mysterious Gnosis which Jesus had secretly taught to those who could com prehend. But, above all things, at the back were the inner schools and communities of the wisdom- traditions and the Gnosis. Valentinus must have been in closest intimacy with Basilides, though he is said to have stated that a certain Theodas, an " apostolic man," was his witness to the direct tradition of the Gnosis. Nothing is known of this Theodas or Theudas, and Ussher has even assumed that it was a contraction for Theodotus, a conjecture in which he has been followed by Zahn. This theory VALENTINUS. 295 would thus make the Theodotus of the Excerpts in Clement an older authority than Valentinus himself, which would still further complicate the Eastern and Western school question, and, in fact, change the whole problem of Valentinian origins. All we can say here is that the view is not entirely improbable, and would clear the ground on certain important points. In addition there were at Alexandria, in the great library and in the private libraries of the mystics, all those various sources of information, and in the intellectual and religious atmosphere of the place all those synthetical and theosophical tendencies which make for the formulation of a universal system of religion. And this we know was the task that Valentinus set before him as his goal. He deter mined to syntheticize the Gnosis, every phase of which was already in some sort a synthesis. But in so doing, Valentinus did not propose to attack or abandon the general faith, or to estrange the popular evolution of Christianity which has since been called the Catholic Church. He most probably remained a Catholic Christian to the end of his life. It is true that we read of his excommunication in Tertullian, coupled with the favourite accusation brought against prominent heretics, that he aposta tized from the Church because his candidature for the episcopal office was rejected. Tertullian imagined that this took place at Rome ; but, even if so, did Rome speak in the name of the Catholic Church in those early days ? Would Alexandria, the philosophic, recognize the ruling of disciplinarian Rome ? Or 296 FRAGMENTS OF A FAITH FORGOTTEN. did Rome excommunicate Valentinus after his death, a favourite way with her in after times of finishing a controversy ? Or is not Tertullian romancing here as is not infrequently the case ? Epiphanius dis tinctly states that Valentinus was regarded as orthodox so long as he was at Rome, and Tertullian himself also, in another place, adds fifteen years of orthodoxy on to the date of his leaving Rome. Valentinus seems to have passed the greater part Date. of his life in Egypt; he was, however, if we can trust our authorities, for some considerable time at Rome, somewhere between 138 and 160. One authority also says that he was at Cyprus. The date of his death is absolutely unknown ; critics mostly reckon it about 161, but in order to arrive at this conclusion, they reject the distinct statement of Tertullian that Valentinus was still an orthodox member of the Church up to the time of Eleutherus (c. 175); and the equally distinct statement of Origen, that he was personally acquainted with Valentinus. This would set back Origen's own date of birth and advance the date of Valentinus' death; but as both are problematical, we have nothing to fear from the putting back of the one and the putting forward of the other ten years or so. On the whole I am inclined to assign the date of Valentinus to the first eighty years of the second century. In further support of this length of days, I would invite the reader to reflect on the extra ordinary fact that, though the name of Valentinus is in the mouth of everyone of the time, and though his fame entirely eclipses that of every other name VALENTINUS. 297 of this most important Gnostic cycle, the words and deeds of the great coryphaeus of Gnosticism are almost entirely without record, and, stranger than all, he is regarded, at any rate for the major part of his life, as orthodox. This strange fact requires explanation, and I would venture to suggest that the explanation is to be found to a great extent in the extraordinary reserve and secrecy of the man. He was an enigma not only to the generality, but even to those who regarded him as a teacher. The Gnosis in his hands is trying to forestall " orthodoxy," to embrace everything, even the most dogmatic formulation of the traditions of the Master. The great popular movement and its incomprehensi bilities were recognized by Valentinus as an integral part of the mighty out-pouring; he laboured to weave all together, external and internal, into one piece, devoted his life to the task, and doubtless only at his death perceived that for that age he was attempting the impossible. None but the very few could ever appreciate the ideal of the man, much less understand it. None of his technical treatises were ever pub lished; his letters and homilies alone were circulated. After leaving Rome he is practically lost to the sight of the Western hseresiologists. Where Writings, he went, what he did, and how long he lived after that, is almost entirely conjectural. But if it be ever shown to be true that such documents as the Pistis Sophia are specimens of the workshop to which he belonged, we can at least conjecturally answer that he went back to Alexandria, where he 298 FRAGMENTS OF A FAITH FORGOTTEN. finished his life in the retirement that such abstruse literary labours required. Of his writings, besides the fact that they were numerous and his technical treatises exceedingly difficult and abstruse, we know very little. He composed numerous Letters and Homilies and Psalms. We are also told that he composed a Gospel, but this is supposed to be a false assumption — false, that is to say, if by Gospel is meant a Gospel containing the Sayings of the Lord. But may not Gospel here be used in the Basilidian sense of an exposition of the Gnosis, or knowledge of the things beyond the phenomenal world ? Tertullian also tells us that Valentinus composed a treatise entitled Sophia, or Wisdom, Some critics have asserted that the words of Tertullian do not refer to a book but to the Wisdom which Valentinus claimed to teach ; but if this were so, the antithesis which Tertullian makes between the Wisdom of Valentinus and the Wisdom of Solomon would lose all its point. The Wisdom of Solomon is a book, the Wisdom of Valentinus should also be a book; if it were intended to mean simply the Gnosis which Valentinus taught, then its proper antithesis would have been the Wisdom of God and not of Solomon. We have now to treat of the few fragments of The Frag- the works of this prolific writer which have come ments that remain. down to us in the writings 01 the Church Fathers. The latest collection of them is by Hilgenfeld (1884), whose "emendations," however, we shall not always follow. The fragments consist of a few scraps of letters and homilies preserved by VALENTINUS. 299 Clement of Alexandria, and two pieces in The Philosophumena — the narrative of a vision and the scrap of a psalm. i. From a Letter. " And just as terror of that creature [lit, plasm] seized hold of the angels [the fabricative powers], when it gave voice to things greater than had of the First been used in its fashioning, owing to the presence Mankind. in it of Him [the Logos] who, unseen to them [the powers], had bestowed on it the seed of the supernal essence [the ego], and who spake of realities face to face ; in like manner also among the races of humanity, the works of men become a terror to them who make them — such as statues and images, and all things which [men's] hands fashion to bear the name of God. For Adam being- fashioned to bear the name of the [Heavenly] Man [the Logos], spread abroad the terror of that pre-existing Man, for in very truth he had His being in him. And they [the powers] were struck with terror, and [in their terror] speedily marred the work [of their hands]." Here we have the Gnostic myth of the genesis of man, which is already familiar to us in the general tradition of the Gnosis. The plasm, or primitive form of man, which could neither stand nor walk — the embryonic sphere of Plato's Timceus — is evolved by the powers of nature, as the outcome of evolution ; into it Deity breathes the mind, and man is immediately raised above the rest of the creation and its powers. 300 FRAGMENTS OF A FAITH FORGOTTEN. Nevertheless his body is still feeble, and the nature- powers, in fear of the mind within — the " name " of the Heavenly Man — war on him, and only by slow degrees does the mind of man learn to overcome them. The Heavenly Man is the perfect type of all Humanities, and the " name " is no name, but that mysterious something which decides the nature and class and being of every creature. Man alone down here has the divine " name " or nature alive within him. The " prehistoric " world, with which Egypt was in direct traditional contact, made much of this " name " ; statues and talismans and amulets, if made in a certain manner, were supposed to be a nearer approach to the perfect type either of manhood or of nature-organism, and on these fabrications of men's hands the " name " of this or that supernal power was thought to be bestowed by " Him who speaks face to face." Here we have a hint of the explanation given of "idol-worship" by the initiated priests of antiquity, which idea was thus woven into the scheme of universal Gnosis by Valentinus. ii. From a Letter. " One [alone] is Good, whose free utterance is His On the Pure manifestation through his Son ; it is by Him alone that the heart can become pure, [and that too only] when every evil essence has been expelled out of it. Now its purity is prevented by the many essences which take up their abode in it, for each of them accomplishes its own deeds, outraging it in VALENTINUS. 301 divers fashions with unseemly lusts. As far as I can see, the heart seems to receive somewhat the same treatment as an inn [or caravanserai], which has holes and gaps made in its walls, and is frequently filled with dung, men living filthily in it and taking no care of the place as being someone else's property. Thus it is with the heart so long as it has no care taken of it, ever unclean and the abode of many daemons [elemental essences]. But when the Alone Good Father hath regard unto it, it is sanctified and shineth with light ; and he who possesseth such a heart, is so blessed that ' he shall see God.' " Here we have the very same doctrine as that enunciated by Basilides and Isidorus with regard to the " appendages " of the soul, as indeed is pointed out by Clement. The doctrine was an exceedingly ancient one in Egypt. In the so-called Book of the Dead we read, that the " heart " is a distinct personality within the man (the "purusha [or man] in the aether of the heart" of the Upanishads); and not only this, but the formula referred to and its explanatory texts teach us that " it is not the heart that sins but only its fleshly envelope." (Cf. Wiedemann's Relig. of the Ancient Egyptians, p. 287 ; 1897.) Isidorus, as we have already seen, guarded against making the " appendages " the scapegoat, and fixed the responsibility on the "heart" proper, the "ancestral heart" — "guardian of my fleshes" — the reincarnating entity. It is, how ever, quite true that the passions are connected with the blood, arid so with the " fleshly envelope," 302 FRAGMENTS OF A FAITH FORGOTTEN. or physical heart, in which the real "heart" is said to be enshrined. iii. From the Letter to Agathopus. The " free utterance," or perfect expression, of Concerning the Alone Good can only be manifested by the One of the J J Powers of the maii made perfect. Such a man was Jesus. Thus Perfect Man. * we find Valentinus writing to Agathopus as follows : " It was by his unremitting self-denial in all things that Jesus attained to [lit, gained by working] godship ; he ate and drank in a peculiar manner, without any waste. The power of con tinence was so great in him, that his food did not decay in him, for he himself was without decay." It is said that the physical body can be gradually accustomed to less and less nutriment, and innumerable cases are on record in the East of holy ascetics who have been able to support life on incredibly small quantities of food. The "power" described above by Valentinus is one of the siddhis mentioned in every treatise on yoga in India, and in the Upanishads we read that " very little waste " is one of the first signs of " success in yoga" We are also told that in the highest stages, after the particles of the body have been entirely refined and made to obey the higher- will of the ascetic, a body of a still higher grade of matter can be gradually substituted ; and apparently some such ideas as these (together with other notions) lay behind the doctrine of docetism which was an integral part of the Gnosis- VALENTINUS. 303 Clement himself also shared like views, and so did some other Fathers. iv. From a Homily. " From the very beginning have ye been immortal and children of life — such life as the aeons eniov ; Ye are th» ,j , Sons of God. yet would ye have death shared up among you, to spend and lavish it, so that death might die in you and by your hands; for inasmuch as ye dissolve the world and are not dissolved yourselves, ye are lords of all creation and destruction." Here we have the burden of the teaching in one of the treatises of the Codex Brucianus — to crucify the world and not let the world crucify us — and of the Pistis Sophia treatise, "Know ye not that ye are all gods and lords ? " The Self within the heart, the seed of the divine, the pneumatic light-spark, the dweller in light, the inner man, was the eternal pilgrim incarnated in matter; those who had this alive and conscious within them were the spiritual or pneumatic. To such Valentinus is speaking. v. A few Sentences preserved in the Controversial Matter of Clement following the above Quota tion, and probably taken from a Writing of Valentinus. The "elect race," the third Sonship of Basilides, has incarnated here for the abolition of " death," The Fac« the domain of the Ruler of the phenomenal world, ° the samsara of the Buddhist and Indian philo sophers, the realm of the "ever-becoming" of Plato. This Ruler is the God of the Old Testament. "No 304 FRAGMENTS OF A FAITH FORGOTTEN. man shall see the face of God and live." This is the face of death, but there is also a face of life, concerning which Valentinus writes : " As far removed as is the [dead image] from the living face, so far is the [phenomenal] world removed from the living aeon [the nournenal]. What then is the cause of the image ? The majesty of the [living] face, [or person,] which exhibits the type [of the universe] to the painter, and in order that it [the universe] may be honoured by its name [ — the name or real being of the majesty of the godhead]. For it is not the authentic [or absolute] nature which is found in the form ; it is the name which completes the deficiency in the confection. The invisible nature of deity co-operates so as to induce faith in that which has been fashioned." Here we have the same idea as in Fragment i., and presumably it was taken from the same Letter. The "painter" is of course the user of the creative forces of the phenomenal world, who copies from the types or ideas in the noumenal world of reality. He whom the Jews called God and Father, was said by Valentinus to be the " image and prophet of the true God," the word prophet meaning one who speaks for and interprets. The " image " is the work of Sophia or Wisdom, who is the " painter " who transfers the types from the noumenal spaces on to the canvas of the phenomenal world, and the " true God " or the " God of truth " is the creator of the noumenal world, which contains the types of all things. He is the god of life; the "image" is the god of death. VALENTINUS. 305 " All things that come forth from a pair [or syzygy] are fullnesses (pleromata), but all which proceed from a single [a3on] are images." This will be explained later on; it refers to the "fall" of Sophia from the aeon- world, whereby the phenomenal universe came into existence. The remarks of Clement which immediately follow are almost unintelligible ; they deal with the coming of the " excellent " spirit, the infusion of the light-spark into man. vi. From the Letter on the Community of Friends. " Many of these things which are written in the public volumes, are found written in the Church Concerning * j»i -j'