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# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 9

Chapter VIII.—Simon Magus.
But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception.  The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. If, however, He who stood, stands, and will stand, continues to exist only potentially in the six powers, and has not assumed any definite figure, He becomes, says Simon, utterly evanescent, and perishes. And this takes place in the same manner as the grammatical or geometrical capacity, which, though it has been implanted in man’s soul, suffers extinction when it does not obtain (the assistance of) a master of either of these arts, who would indoctrinate that soul into its principles. Now Simon affirms that he himself is He who stood, stands, and will stand, and that He is a power that is above all things. So far, then, for the opinions of Simon likewise.
# Ante-Nicene Fathers/Volume V/Novatian/A Treatise of Novatian Concerning the Trinity
## Contents

* Preface
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
* Part 25
* Part 26
* Part 27
* Part 28
* Part 29
* Part 30
* Part 31
* Part 32
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/General Note

General Note.
I avail myself of a little spare space to add, from Michelet’s friend, E. Quinet, the passage to which I have made a reference on p. 156. Let me say, however, that Quinet and Michelet are specimens of that intellectual revolt against Roman dogma which is all but universal in Europe in our day, and of which the history of M. Renan is a melancholy exposition. To Quinet, with all his faults, belongs the credit of having more thoroughly understood than any theological writer the absolute revolution created by the Council of Trent; and he justly remarks that the Jesuits showed their address “in making this revolution, without anywhere speaking of it.” Hence a dull world has not observed it.  Contrasting this pseudo-council with the free councils of antiquity, M. Quinet says: “The Council of Trent has not its roots in all nations; it does not assemble about it the representatives of all nations…omni plebe adstante, according to the ancient formula…The East and the North are, almost equally, wanting; and this is why the king of France refused it the title of a council.” He quotes noble passages from Bossuet.

## Footnotes

* ↑ A translation of Quinet, on Ultramontanism, appeared in London in a semi-infidel series, 1845.
* ↑ See pp. 40, 47.
# Ante-Nicene Fathers/Volume V/Hippolytus/Title Page

Hippolytus.
# Ante-Nicene Fathers/Volume V/Novatian

See also: Novatian

## Contents

* Title Page
* Introductory Notice to Novatian, a Roman Presbyter
* A Treatise of Novatian Concerning the Trinity
* On the Jewish Meats
# An Etymological Dictionary of the German Language/Annotated/Mucke

| This annotated version expands the abbreviations in the original entry Mucke. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mucke, feminine, ‘whim, freak,’ a Low German form for the rare Middle High German muoche, ‘vexatious thought’; yet the word may be regarded as the normal Upper German form for Mücke, so that its derivation should be similar to that of Grille.
# An Etymological Dictionary of the German Language/Annotated/Muff

| This annotated version expands the abbreviations in the original entry Muff. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Muff (1.), masculine, ‘muff,’ Modern High German only; from Low German muff, Dutch mof, ‘muff,’ English muff; a modern Teutonic word connected with French moufle, ‘mitten,’ Middle Latin (even in the 9th century) muffula. The origin of the cognates has not yet been determined; they are generally connected with Middle High German mouwe, ‘sleeve.’
Muff (2.), ‘mould,’ Middle High German only, allied to Dutch muf, ‘musty, moist, mouldy’; late Middle High German müffeln, ‘to smell bad or ​rotten.’ With these are connected the widely-diffused Romance cognates, which are said to have originated in the German words: French moufette, ‘firedamp (in mines),’ Italian muffo, ‘mouldy.’
# An Etymological Dictionary of the German Language/Annotated/Mumme

| This annotated version expands the abbreviations in the original entry Mumme. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mumme (1.), feminine, ‘mum (kind of beer),’ Modern High German only, whence Dutch nom, English mum. The word is usually derived from Christian Mumme of Brunswick, who first brewed this beer in the year 1492.
Mumme (2.), feminine, ‘mask, masked person, disguise,’ first occurs in early Modern High German; compare Dutch mom, ‘mask, mummery,’ English to mumm, to which is allied Old French momer, ‘to masquerade,’ Modern French momerie, ‘mummery’; they are probably connected with an old verbal stem, mum, ‘to buzz, growl.’ Compare Dutch mommelen, ‘to mumble, grumble,’ Middle English mummen, ‘to roar,’ English to mumble, Modern High German mummeln.
# An Etymological Dictionary of the German Language/Annotated/Murmeltier

| This annotated version expands the abbreviations in the original entry Murmeltier. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Murmeltier, neuter, ‘marmot,’ corrupted in late Middle High German from Middle High German mürmendîn, neuter, Old High German murmuntî, neuter, ‘marmot’ (Old High German variant muremunto, masculine). The ultimate source of the word is Latin murem montis (mus montis, mus montanus), whence also the corresponding Italian marmotta, French marmotte. The Old High German form murmuntî is extended by a diminutive suffix.
# An Etymological Dictionary of the German Language/Annotated/Motte

| This annotated version expands the abbreviations in the original entry Motte. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Motte, feminine, from the equivalent late Middle High German matte, feminine, ‘moth’ (tt originated in Gothic and Old Teutonic þþ, as in Fittich, Latte, and spotten). Gothic *muþþô is wanting; compare Anglo-Saxon moþþe, feminine, Middle English moþþe, English moth, Dutch mot (t for tt from þþ), ‘moth’; also the curious variants, Middle High German matte, feminine (Gothic *maþþa), Anglo-Saxon mohþe, feminine, Middle English moughþe, ‘moth’ (Old Icelandic motte, masculine. ‘moth,’ with the same permutation of þþ to tt as in Dutch). Perhaps the cognates discussed under Made are akin.
# An Etymological Dictionary of the German Language/Annotated/Mulde

| This annotated version expands the abbreviations in the original entry Mulde. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mulde, feminine, ‘trough, tray, pail,’ from Middle High German mulde, feminine, ‘semicircular hollow vessel, especially used for cleaning corn, flour-bin, kneading-trough,’ with the equivalent variants Middle High German muolte, muolter, multer, Old High German muoltera. The uo before an l and a consonant points to the fact that the cognates were borrowed; they are usually referred to Latin mulctra, ‘milk-pail.’
# An Etymological Dictionary of the German Language/Annotated/Mucker

| This annotated version expands the abbreviations in the original entry Mucker. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mucker, see mucken.
# An Etymological Dictionary of the German Language/Annotated/Mund

| This annotated version expands the abbreviations in the original entry Mund. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mund (1.), masculine, ‘mouth,’ from Middle High German munt, Old High German mund, masculine, ‘mouth, outlet,’ Old Saxon mûð, masculine, Dutch mond, ‘mouth,’ Anglo-Saxon mûð, masculine, English mouth, Old Icelandic munnr, muðr, Gothic munþs, masculine, ‘mouth.’ The common Teutonic word munþa-z, masculine, may be based on pre-Teutonic mńto-s and connected with Latin mentum, ‘chin’ (of men and beasts). In the non-Teutonic languages also evidence of the ​kinship of Mund and Maul may be found, since the latter is an old *mû-lo-, while the former may represent *mu-nþo (with a participle suffix, see Zahn). Compare Sanscrit mú-kha, ‘mouth.’
Mund (2.), feminine, ‘protection,’ from Middle High German and Old High German munt, feminine, ‘protection, hand’; compare Anglo-Saxon mund, ‘hand, protection,’ Old Icelandic mund, feminine, ‘hand’; the Dutch term still exists in mond-baar with the variant momber, ‘guardian,’ Old Saxon mundboro, Anglo-Saxon mundbora, Old High German muntboro, Middle High German muntbor, masculine, ‘protector, tutor’; compare also Vormund and Mündel. Mund is certainly not connected with Latin mûnire (with regard to û from Aryan ai, compare moenia), but is probably derived from a root cognate with that of Latin manus, ‘hand.’
# An Etymological Dictionary of the German Language/Annotated/Mulm

| This annotated version expands the abbreviations in the original entry Mulm. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Mulm, masculine, ‘loose, dry mould, dust,’ first recorded in Modern High German, but probably of an earlier origin; allied to the root mal, ‘to grind,’ literally ‘to pulverise,’ with which Gothic mulda, ‘dust, earth,’ and English mould are connected; see under Maulwurf. Compare also Grand.
# An Etymological Dictionary of the German Language/Annotated/Muhme

| This annotated version expands the abbreviations in the original entry Muhme. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Muhme, feminine (in Upper German almost obsolete), ‘aunt, female relative, nurse,’ from Middle High German muome, Old High German muoma, feminine, ‘mother's sister,’ also ‘sister-in-law, female relative.’ That the earlier meaning, ‘mother's sister’ (compare Base), is the originally one is shown by the connection of the word with Mutter. Old High German muoma points to Gothic *môna, as is indicated by Low German and Middle English mône, ‘aunt’ (for the change of n to m, see Pilgrim). The word is a pet form of or child's term for Anglo-Saxon môdrie, Low German mödder (equivalent to Welsh modryb, ‘aunt’), which have the same form as Greek μητρυΐα (compare Vetter with Vater); likewise Dutch moei from Middle Dutch moeie, ‘aunt.’ An old synonym occurs in Anglo-Saxon faþu, ‘aunt on the fathers side, father's sister,’ allied to Vater. Old Icelandic móna, ‘mother,’ and the equivalent Low German mœme, Lithuanian momà, Old Slovenian mama, seem to be pet terms for ‘mother’; so too Dutch moei, ‘aunt’ (Old High German muoia, Greek μαῖα).
# Ante-Nicene Fathers/Volume IX/The Apocalypse of Sedrach/Introduction

The Apocalypse of Sedrach.
Introduction.
The translation is from Mr. M. R. James’s text in Texts and Studies, ii. 3, p. 130ff., published from a fifteenth century ms. in the Bodleian Library. The original, Mr. James conjecturally assigns to the tenth or eleventh century. It is notable for its close resemblance in several passages to 4 Esdras, to the Greek original of which the author seems to have had direct access.
Like the Apocalypse of Esdras it deals with the subject of intercession for sinners and the reluctance of the seer to die. The parallel passages in 4 Esdras and the Apocalypse of Esdras are pointed out in the margin of the translation.
Chapter I. consists of a few lines from the beginning and end of a homily on love which appears in the ms. at the beginning of the Apocalypse, but which Mr. James regards as “quite unimportant and quite irrelevant.”
# Ante-Nicene Fathers/Volume IX/The Apocalypse of Sedrach
## Contents

* Introduction
* The Apocalypse of Sedrach
# Ante-Nicene Fathers/Volume IX/The Apocalypse of the Virgin/Introduction

The Apocalypse of the Virgin.
Introduction.
The present translation of this Apocalypse is made from the text as published by Mr. M. R. James in Texts and Studies, ii., 3, from a ms. in the Bodleian Library, which he assigns to the eleventh century. The original he conjecturally assigns to the ninth century, and regards it as a late and clumsy compilation based on (1) the Assumption Legends and (2) the Apocalypse of Paul. Its main feature, intercession for the lost, it has in common with the Testament of Abraham, the Apocalypse of Paul, 4 Esdras, the Apocalypse of Baruch, the Apocalypse of Esdras and the Apocalypse of Sedrach. Parallels are pointed out in the notes.

## Footnotes

* ↑ In this Apocalypse and that of Sedrach which follows, the text is in many places so obviously corrupt that the translator cannot be confident that he has given the correct meaning of the original in all cases.—A.R.
# Ante-Nicene Fathers/Volume IX/The Apocalypse of the Virgin
## Contents

* Introduction
* The Apocalypse of the Holy Mother of God Concerning the Chastisements
# Ante-Nicene Fathers/Volume IX/The Diatessaron of Tatian

The Diatessaron of Tatian
By
Rev. Hope W. Hogg, B.D.

## Contents

* Introduction
* Introductory Notes
* The Diatessaron
* Subscriptions
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter LVI

Chapter LVI.
But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades,—for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the Tænarian Hercules, and Theseus also,—let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defence of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler’s trick of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life,—a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors.
* ↑ τερατείας.
* ↑ πῶς οἴονται τὸ παραπλήσιον πλάσασθαι λέγειν αὐτὸν τοῖς ἱστορουμένοις, etc.
* ↑ καταβεβηκέναι βιᾷ. Bohereau proposes the omission of βιᾷ.
* ↑ ἐτερατεύσατο.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter LVIII

Chapter LVIII.
Further, after these Greek stories which the Jew adduced respecting those who were guilty of juggling practices, and who pretended to have risen from the dead, he says to those Jews who are converts to Christianity:  “Do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last?” We reply to the Jew: “What you adduce as myths, we regard also as such; but the statements of the Scriptures which are common to us both, in which not you only, but we also, take pride, we do not at all regard as myths. And therefore we accord our belief to those who have therein related that some rose from the dead, as not being guilty of imposition; and to Him especially there mentioned as having risen, who both predicted the event Himself, and was the subject of prediction by others. And His resurrection is more miraculous than that of the others in this respect, that they were raised by the prophets Elijah and Elisha, while He was raised by none of the prophets, but by His Father in heaven. And therefore His resurrection also produced greater results than theirs. For what great good has accrued to the world from the resurrection of the children through the instrumentality of Elijah and Elisha, such as has resulted from the preaching of the resurrection of Jesus, accepted as an article of belief, and as effected through the agency of divine power?”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter LXII

Chapter LXII.
Now it followed from all the predictions which were uttered regarding Him—amongst which was this prediction of the resurrection—and, from all that was done by Him, and from all the events which befell Him, that this event should be marvellous above all others. For it had been said beforehand by the prophet in the person of Jesus: “My flesh shall rest in hope, and Thou wilt not leave my soul in Hades, and wilt not suffer Thine Holy One to see corruption.” And truly, after His resurrection, He existed in a body intermediate, as it were, between the grossness of that which He had before His sufferings, and the appearance of a soul uncovered by such a body. And hence it was, that when His disciples were together, and Thomas with them, there “came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger,” etc. And in the Gospel of Luke also, while Simon and Cleopas were conversing with each other respecting all that had happened to them, Jesus “drew near, and went with them. And their eyes were holden, that they should not know Him. And He said unto them, What manner of communications are these that ye have one to another, as ye walk?” And when their eyes were opened, and they knew Him, then the Scripture says, in express words, “And He vanished out of their sight.” And although Celsus may wish to place what is told of Jesus, and of those who saw Him after His resurrection, on the same level with imaginary appearances of a different kind, and those who have invented such, yet to those who institute a candid and intelligent examination, the events will appear only the more miraculous.
* ↑ Ps. xvi. 9, 10.
* ↑ John xx. 26, 27.
* ↑ Luke xxiv. 15, 31.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter LIV

Chapter LIV.
After this, forsooth, the Jew of Celsus, to keep up the character assigned to the Jew from the beginning, in his address to those of his countrymen who had become believers, says:  “By what, then, were you induced (to become his followers)?  Was it because he foretold that after his death he would rise again?” Now this question, like the others, can be retorted upon Moses. For we might say to the Jew: “By what, then, were you induced (to become the follower of Moses)?  Was it because he put on record the following statement about his own death: ‘And Moses, the servant of the Lord died there, in the land of Moab, according to the word of the Lord; and they buried him in Moab, near the house of Phogor: and no one knoweth his sepulchre until this day?’” For as the Jew casts discredit upon the statement, that “Jesus foretold that after His death He would rise again,” another person might make a similar assertion about Moses, and would say in reply, that Moses also put on record (for the book of Deuteronomy is his composition) the statement, that “no one knoweth his sepulchre until this day,” in order to magnify and enhance the importance of his place of burial, as being unknown to mankind.