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# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book V/Part 7

Chapter VI.—The Ophites the Grand Source of Heresy.
These doctrines, then, the Naasseni attempt to establish, calling themselves Gnostics. But since the error is many-headed and diversified, resembling, in truth, the hydra that we read of in history; when, at one blow, we have struck off the heads of this (delusion) by means of refutation, employing the wand of truth, we shall entirely exterminate the monster. For neither do the remaining heresies present much difference of aspect from this, having a mutual connection through (the same) spirit of error. But since, altering the words and the names of the serpent, they wish that there should be many heads of the serpent, neither thus shall we fail thoroughly to refute them as they desire.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 1

Book VI.
Contents.
The following are the contents of the sixth book of the Refutation of all Heresies:—
What the opinions are that are attempted (to be established) by Simon, and that his doctrine derives its force from the (lucubrations) of magicians and poets.
What are the opinions propounded by Valentinus, and that his system is not constructed out of the Scriptures, but out of the Platonic and Pythagorean tenets.
And what are the opinions of Secundus, and Ptolemæus, and Heracleon, as persons also who themselves advanced the same doctrines as the philosophers among the Greeks, but enunciated them in different phraseology.
And what are the suppositions put forward by Marcus and Colarbasus, and that some of them devoted their attention to magical arts and the Pythagorean numbers.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book V/Part 6

Chapter V.—Explanation of the System of the Naasseni Taken from One of Their Hymns.
The foregoing remarks, then, though few out of many, we have thought proper to bring forward. For innumerable are the silly and crazy attempts of folly. But since, to the best of our ability, we have explained the unknown Gnosis, it seemed expedient likewise to adduce the following point. This psalm of theirs has been composed, by which they seem to celebrate all the mysteries of the error (advanced by) them in a hymn, couched in the following terms:—
The world’s producing law was Primal Mind,
And next was First-born’s outpoured Chaos;
And third, the soul received its law of toil:
Encircl’d, therefore, with an aqueous form,
With care o’erpowered it succumbs to death.
Now holding sway, it eyes the light,
And now it weeps on misery flung;
Now it mourns, now it thrills with joy;
Now it wails, now it hears its doom;
Now it hears its doom, now it dies,
And now it leaves us, never to return.
It, hapless straying, treads the maze of ills.
But Jesus said, Father, behold,
A strife of ills across the earth
Wanders from thy breath (of wrath);
But bitter Chaos (man) seeks to shun,
And knows not how to pass it through.
On this account, O Father, send me;
Bearing seals, I shall descend;
Through ages whole I’ll sweep,
All mysteries I’ll unravel,
And forms of Gods I’ll show;
And secrets of the saintly path,
Styled “Gnosis,” I’ll impart.

## Footnotes

* ↑ The text of this hymn is very corrupt. The Abbe Cruice explains the connection of the hymn with the foregoing exposition, and considers it to have a reference to the Metempsychosis, which forms part of the system of the Naasseni. [Bunsen, i. 36.]
* ↑ Or, “nimble.”
# An Etymological Dictionary of the German Language/Kürschner

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kürschner | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kürschner, m., ‘furrier,’ from the equiv. MidHG. kursenœ̂re, m. (sch from s, as in Arsch, birschen, and Hirsch), a derivative of MidHG. kürsen, f., ‘fur coat,’ OHG. chursinna, chrusina, AS. crûsne, ‘fur coat’; MidLat. crusna, crusina, crusinna. Cognate terms also occur in Slav. (OSlov. krŭzno, Russ. korzno), in which, however, the word did not originate any more than it did in G., yet it may have been introduced into G. through a Slav. medium, perhaps from some Northern language. The prim. kinship of OHG. chursina with Gr. βύρσα, ‘hide, skin,’ is scarcely conceivable.
# An Etymological Dictionary of the German Language/Küssen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Küssen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Küssen, see Kissen.
# An Etymological Dictionary of the German Language/Lab

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lab | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lab, n., rennet,’ from MidHG. lap(d), n., ‘rennet,’ also ‘acid fluid,’ OHG. lab, ‘broth’; it is not improbable, since the latter is the prim. meaning, that the word is further cognate with OTeut. terms for ‘medicine.’ Goth. lubja, f., ‘poison,’ AS. lyb, ‘poison,’ OIc. lyf, ‘medicine, OHG. luppi, n., ‘deadly juice.’ Note specially MidHG. kœseluppe, f., OHG. châsiluppa, AS. cŷs-lyb, equiv. to MidHG. kœ̂se-lap. The way in which Lab is related by gradation to lubja corresponds perhaps to that of HG. Nase to AS. nosu, E. nose. The prim. meaning of the stem seems to be ‘strong, sharp perfume; plant juice’; OIc. lyf, ‘medicine,’ and Goth. lubja, ‘poison,’ are differentiations of the same orig. sense.
# An Etymological Dictionary of the German Language/Kümmel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kümmel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kümmel, m., ‘cummin, caraway seeds,’ from the equiv. MidHG. kümel, OHG. chumil, m., with the variants MidHG. kümin, OHG. chumī̆n; comp. AS. cymen, Du. komijn, MidLG. kömen; from Lat. and Rom. cŭmînum. The change of n into l is the same as in Igel (in UpG. still kümi, kümich). With regard to the period of the adoption of Lat. words relating to horticulture and the art of cookery, comp. Käse, Küche, Minze, Pfeffer, &c.
# An Etymological Dictionary of the German Language/Küste

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Küste | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Küste, f., ModHG. only, from the equiv. Du. kuste, kust, ‘coast,’ which, like E. coast, MidE. coste, is of Rom. origin, OFr. coste, côte, MidLat. costa, ‘coast.’
# An Etymological Dictionary of the German Language/L

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* Lab
* Labberdan
* laben
* Labe
* Lache
* lachen
* Lachs
* Lachter
* Lade
* Laden
* laden
* laden
* Laffe
* Lage
* Lägel
* lahm
* Lahn
* Laib
* Laich
* Laie
* Laken
* Lakritze
* lallen
* Lambertsnuß
* Lamm
* Lampe
* Lampe
* Lamprete
* Land
* lang
* langsam
* Lanze
* Lappalie
* Lappen
* läppisch
* Lärche
* Lärm
* Larve
* lasch
* Lasche
* Lase
* lassen
* Last
* Laster
* laß
* lateinisch
* Laterne
* Latte
* Lattich
* Latwerge
* Latz
* lau
* Laub
* Laube
* Lauch
* Lauer
* lauern
* Läufel
* laufen
* Lauge
* läugnen
* Laune
* Laus
* lauschen
* laut
* Laut
* Laute
* läuten
* lauter
* Lavendel
* lavieren
* Lawine
* leben
* Leber
* Lebkuchen
* lechzen
* leck
* lecken
* lecken
* Leder
* ledig
* Lee
* leer
* Lefze
* Legel
* legen
* Legende
* Lehde
* Lehen
* Lehm
* Lehne
* Lehne
* Lehne
* Lehne
* lehnen
* lehnen
* lehren
* Lehre
* gelehrt
* -lei
* Lei
* Leib
* Leich
* Leiche
* Leichnam
* leicht
* Leid
* leiden
* leider
* Leier
* leihen
* Leilachen
* Leim
* Lein
* Leine
* Leinen
* Leinwand
* Leis
* leise
* Leiste
* Leiste
* Leisten
* leisten
* Leite
* leiten
* Leiter
* Lende
* lenken
* Lenz
* Lerche
* lernen
* lesen
* Letten
* letzen
* sich letzen
* letzt
* Leuchse
* Leuchte
* leuchten
* Leumund
* Leute
* -lich
* licht
* Licht
* lichten
* Lid
* lieb
* Liebstöckel
* Lied
* liederlich
* liefern
* liegen
* Lilie
* lind
* Linde
* Lindwurm
* Linie
* link
* Linnen
* Linse
* Lippe
* lispeln
* List
* Liste
* Litze
* Lob
* Loch
* Locke
* locken
* locker
* lodern
* Löffel
* loh
* Lohe
* Lohe
* lohen
* Lohn
* Lolch
* Loos
* Lorbeer
* Los
* los
* löschen
* löschen
* lösen
* Losung
* Lot
* löten
* lötig
* Lotse
* Lotter-
* Löwe
* Luchs
* Lücke
* Luder
* Lüderlich
* Luft
* Lug
* Lügner
* lugen
* Luke
* lullen
* Lümmel
* Lump
* Lunge
* lungern
* Lüning
* Lünse
* Lunte
* lüpfen
* Lust
* lutschen
# An Etymological Dictionary of the German Language/Künchel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Künchel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Künchel, see Kaninchen.
# An Etymological Dictionary of the German Language/Kürbis

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kürbis | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kürbis, m., ‘gourd, pumpkin,’ from the equiv. MidHG. kürbeȥ, kürbiȥ, OHG. churbiȥ, m. (rarely f.); borrowed previous ​to the HG. permutation (of t to ȥȥ) from Lat. cucúrbita, whence also AS. cyrfet. Whether the reduplicated form of the Lat. word was influenced by Teut. itself cannot be determined. From Lat. cucurbita are also derived Ital. cucuzza, Fr. gourde, whence E. gourd, Du. kauwoerde.
# An Etymological Dictionary of the German Language/Küster

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Küster | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Küster, m., ‘sacristan,’ from the equiv. MidHG. and OHG. kustor, kuster, m. Adopted on the introduction of Christianity. While Kreuz, from OHG. chrûzi, is based upon the Lat. stem cruci-, acc. sing. crucem (and not the nomin. crux), Küster, on the other hand, is not derived from Lat. custodem (stem custodi-), or even from the non. sing. custos, since in the OHG. period the change of s into r no longer occurs. We have rather to proceed from an actually recorded MidLat. custor, custorem, a rare variant of the more prevalent form custod-, which appears also in Fr. coutre, OFr. costre, ‘sacristan.’ MidLat. custos (scil. ecclesiae), ‘warden, guardian of the church jewels, holy vessels, &c., presbyter s. clericus cui ecclesiae et templi cura incumbit.’ With the same sense MidLat. costurarius, whence OSax. costarâri, as well as ModHG. dial. Gusterer.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. LXIV

Chap. LXIV.—The Passions are to Be Subdued, and We Must Abstain from Forbidden Things.
Let virtue alone please us, whose reward is immortal when it has conquered pleasure. But when the passions have been overcome and pleasures subdued labour in suppressing other things is easy to him who is a follower of God and of truth: he will never revile, who shall hope for a blessing from God; he will not commit perjury, lest he should mock God; but he will not even swear, lest at any time, either by necessity or through habit, he should fall into perjury. He will speak nothing deceitfully, nothing with dissimulation; he will not refuse that which he has promised, nor will he promise that which he is unable to perform; he will envy no one, since he is content with himself and with his own possessions; nor will he take away from, or wish ill to another, upon whom, perhaps, the benefits of God are more plenteously bestowed. He will not steal, nor will he covet anything at all belonging to another. He will not give his money to usury, for that is to seek after gain from the evils of others; nor, however, will he refuse to lend, if necessity shall compel any one to borrow. He must not be harsh towards a son, nor towards a slave: he must remember that he himself has a Father and a Master. He will so act towards these as he will wish that others should act towards him. He will not receive excessive gifts from those who have less resources than himself; for it is not just that the estates of the wealthy should be increased by the losses of the wretched.
It is an old precept not to kill, which ought not to be taken in this light, as though we are commanded to abstain only from homicide, which is punished even by public laws. But by the intervention of this command, it will not be permitted us to apply peril of death by word, nor to put to death or expose an infant, nor to condemn one’s self by a voluntary death. We are likewise commanded not to commit adultery; but by this precept we are not only prohibited from polluting the marriage of another, which is condemned even by the common law of nations, but even to abstain from those who prostitute their persons. For the law of God is above all laws; it forbids even those things which are esteemed lawful, that it may fulfil justice. It is a part of the same law not to utter false witness, and this also itself has a wider meaning. For if false witness by falsehood is injurious to him against whom it is spoken, and deceives him in whose presence it is spoken, we must therefore never speak falsely, because falsehood always deceives or injures. Therefore he is not a just man who, even without inflicting injury, speaks in idle discourse. Nor indeed is it lawful for him to flatter, for flattery is pernicious and deceitful; but he will everywhere guard the truth. And although this may for the present be unpleasant, nevertheless, when its advantage and usefulness shall appear, it will not produce hatred, as the poet says, but gratitude.

## Footnotes

* ↑ Proniora sunt.
* ↑ Terent., And., i. 1.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. LXV

Chap. LXV.—Precepts About Those Things Which are Commanded, and of Pity.
I have spoken of those things which are forbidden; I will now briefly say what things are commanded. Closely connected with harmlessness is pity. For the former does not inflict injury, the latter works good; the former begins justice, the latter completes it. For since the nature of men is more feeble than that of the other animals, which God has provided with means of inflicting violence, and with defences for repelling it, He has given to us the affection of pity, that we might place the whole protection of our life in mutual aid. For if we are created by one God, and descended from one man, and are thus connected by the law of consanguinity, we ought on this account to love every man; and therefore we are bound not only to abstain from the infliction of injury, but not even to avenge it when inflicted on us, that there may be in us complete harmlessness. And on this account God commands us to pray always even for our enemies. Therefore we ought to be an animal fitted for companionship and society, that we may mutually protect ourselves by giving and receiving assistance. For our frailty is liable to many accidents and inconveniences. Expect that that which you see has happened to another may happen to you also. Thus you will at length be excited to render aid, if you shall assume the mind of him who, being placed in evils, implores your aid. If any one is in need of food, let us bestow it; if any one meets us who is naked, let us clothe him; if any one suffers injury from one who is more powerful than himself, let us rescue him. Let our house be open to strangers, or to those who are in need of shelter. Let our defence not be wanting to wards, or our protection to the defenceless. To ransom captives is a great work of pity, and also to visit and comfort the sick who are in poverty. If the helpless or strangers die, we should not permit them to lie unburied. These are the works, these the duties, of pity; and if any one undertakes these, he will offer unto God a true and acceptable sacrifice. This victim is more adapted for an offering to God, who is not appeased with the blood of a sheep, but with the piety of man, whom God, because He is just, follows up with His own law, and with His own condition. He shows mercy to him whom He sees to be merciful; He is inexorable to him whom He sees to be harsh to those who entreat him. Therefore, that we may be able to do all these things, which are pleasing to God, money is to be despised, and to be transferred to heavenly treasures, where neither thief can break through, nor rust corrupt, nor tyrant take away, but it may be preserved for us under the guardianship of God to our eternal wealth.

## Footnotes

* ↑ Viduis.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. LXIII

Chap. LXIII.—That Shows are Most Powerful to Corrupt the Minds.
It remains to speak of public shows, which, since they have a more powerful influence on the corruption of the mind, ought to be avoided by the wise, and to be altogether guarded against, because it is said that they were instituted in celebration of the honours of the gods. For the exhibitions of shows are festivals of Saturnus. The stage belongs to Father Liber; but the Circensian games are supposed to be dedicated to Neptunus: so that now he who takes part in these shows appears to have left the worship of God, and to have passed over to profane rites. But I prefer to speak of the matter itself rather than of its origin. What is so dreadful, what so foul, as the slaughter of man? Therefore our life is protected by the most severe laws; therefore wars are detestable. Yet custom finds how a man may commit homicide without war, and without laws; and this is a pleasure to him, that he has avenged guilt. But if to be present at homicide implies a consciousness of guilt, and the spectator is involved in the same guilt as the perpetrator, then in these slaughters of gladiators, he who is a spectator is no less sprinkled with blood than he who sheds it; nor can he be free from the guilt of bloodshed who wished it to be poured out, or appear not to have slain, who both favoured the slayer and asked a reward for him. What of the stage? Is it more holy,—on which comedy converses on the subject of debaucheries and amours, tragedy of incest and parricide? The immodest gestures also of players, with which they imitate disreputable women, teach the lusts, which they express by dancing. For the pantomime is a school of corruption, in which things which are shameful are acted by a figurative representation, that the things which are true may be done without shame. These spectacles are viewed by youths, whose dangerous age, which ought to be curbed and governed, is trained by these representations to vices and sins. The circus, in truth, is considered more innocent, but there is greater madness in this, since the minds of the spectators are transported with such great madness, that they not only break out into revilings, but often rise to strifes, and battles, and contentions. Therefore all shows are to be avoided, that we may be able to maintain a tranquil state of mind. We must renounce hurtful pleasures, lest, charmed by pestilential sweetness, we fall into the snares of death.

## Footnotes

* ↑ Mimus corruptelarum disciplina est.
* ↑ Per imaginem.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/The Epitome of the Divine Institutes/Chap. LXIX

Chap. LXIX.—That the World Was Made on Account of Man, and Man on Account of God.
I will now say what is that chief point which not even those who spoke the truth were able to connect together, bringing into one view causes and reasons. The world was made by God, that men might be born; again, men are born, that they may acknowledge God as a Father, in whom is wisdom; they acknowledge Him, that they may worship Him, in whom is justice; they worship Him, that they may receive the reward of immortality; they receive immortality, that they may serve God for ever. Do you see how closely connected the first are with the middle, and the middle with the last? Let us look into them separately, and see whether they are consistent with each other. God made the world on account of man. He who does not see this, does not differ much from a beast. Who but man looks up to the heaven? who views with admiration the sun, who the stars, who all the works of God? Who inhabits the earth? who receives the fruit from it? Who has in his power the fishes, who the winged creatures, who the quadrupeds, except man? Therefore God made all things on account of man, because all things have turned out for the use of man.
The philosophers saw this, but they did not see the consequence, that He made man himself on His own account. For it was befitting, and pious, and necessary, that since He contrived such great works for the sake of man, when He gave him so much honour, and so much power, that he should bear rule in the world, man should both acknowledge God, the Author of such great benefits, who made the world itself on his account, and should pay Him the worship and honour due to Him. Here Plato erred; here he lost the truth which he had at first laid hold of, when he was silent concerning the worship of that God whom he confessed to be the framer and parent of all things, and did not understand that man is bound to God by the ties of piety, whence religion itself receives its name, and that this is the only thing on account of which souls become immortal. He perceived, however, that they are eternal, but he did not descend by the regular gradations to that opinion. For the middle arguments being taken away, he rather fell into the truth, as though by some abrupt precipice; nor did he advance further, since he had found the truth by accident, and not by reason. Therefore God is to be worshipped, that by means of religion, which is also justice, man may receive from God immortality, nor is there any other reward of a pious mind; and if this is invisible, it cannot be presented by the invisible God with any reward but that which is invisible.

## Footnotes

* ↑ Summa.
* ↑ Utrumne illis ratio subsistat.