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# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 3

Chapter II.—Simon Magus.
It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya. And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

## Footnotes

* ↑ See Irenæus, Hæres., i. 19, 20; Tertullian, Præscript., c. xlvi.; Epiphanius, Hæres., xxi.; Theodoret, Hæret. Fab., i. 1; St. Augustine, De Hæres., 1. See the apology of Justin Martyr (vol. i., this series, p. 171), who says, “There was a Samaritan, Simon, a native of the village called Gitto, who, in the reign of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him.” Simon’s history and opinions are treated of largely in the Recognitions of Clement. See vol. iii. of the Edinburgh series, pp. 156–271; [vol. viii. of this series].
* ↑ In book iv. of The Refutation.
* ↑ Acts viii. 9–24.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 37

Chapter XXXVI.—The Heretical Practices of the Marcites in Regard of Baptism.
Such and other (tricks) this impostor attempted to perform. And so it was that he was magnified by his dupes, and sometimes he was supposed to utter predictions. But sometimes he tried to make others (prophesy), partly by demons carrying on these operations, and partly by practising sleight of hand, as we have previously stated. Hoodwinking therefore multitudes, he led on (into enormities) many (dupes) of this description who had become his disciples, by teaching them that they were prone, no doubt, to sin, but beyond the reach of danger, from the fact of their belonging to the perfect power, and of their being participators in the inconceivable potency. And subsequent to the (first) baptism, to these they promise another, which they call Redemption. And by this (other baptism) they wickedly subvert those that remain with them in expectation of redemption, as if persons, after they had once been baptized, could again obtain remission. Now, it is by means of such knavery as this that they seem to retain their hearers. And when they consider that these have been tested, and are able to keep (secret the mysteries) committed unto them, they then admit them to this (baptism). They, however, do not rest satisfied with this alone, but promise (their votaries) some other (boon) for the purpose of confirming them in hope, in order that they may be inseparable (adherents of their sect). For they utter something in an inexpressible (tone of) voice, after having laid hands on him who is receiving the redemption. And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers (it) into the (expiring one’s) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Marcus’) disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries. And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics).  For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them.

## Footnotes

* ↑ [Bunsen (vol. i. p 72–75) makes useful comments.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 32

Chapter XXXI.—Further Doctrines of Valentinus Respecting the Æons; Reasons for the Incarnation.
Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points.  Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Æons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified).  For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructed by her, and initiated and indoctrinated into the great mystery of the Father and of the Æons, and divulged this to none. This is, as he says, what (God) declares to Moses: “I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them;” that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification.  On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia—that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passions of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the “Joint Fruit of the Pleroma,” spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours.

## Footnotes

* ↑ κατηχήθη.  Miller’s text has κατήχθη, which is properly corrected by Bunsen into the word as translated above.
* ↑ Ex. vi. 2, 3.
* ↑ Or, “the multitudes.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 3

Chapter III.—His Object.
“When I heard this, how was I not disheartened! Wherefore I wished you also, my brethren, who associate with me, to know that I am beyond measure grieved in my soul, seeing the wicked one awake for the temptation of men, and men wholly indifferent about their own salvation. For to those from amongst the Gentiles who were about being persuaded respecting the earthly images that they are no gods, he has contrived to bring in opinions of many other gods, in order that, if they cease from the polytheo-mania, they may be deceived to speak otherwise, and even worse than they now do, against the sole government of God, so that they may not yet value the truths connected with that monarchy, and may never be able to obtain mercy. And for the sake of this attempt Simon comes to do battle with us, armed with the false chapters of the Scriptures. And what is more dreadful, he is not afraid to dogmatize thus against the true God from the prophets whom he does not in fact believe.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 30

Chapter XXX.—Apostolic Salutation.
Therefore, standing and seeing all the people gazing upon him in profound silence, and Simon the magician standing in the midst, he began to speak thus: “Peace be to all you who are in readiness to give your right hands to the truth of God, which, being His great and incomparable gift in the present world, He who sent us, being an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others.

## Footnotes

* ↑ [In Recognitions, ii. 20, this sentence occurs; but the opening discourse of Peter is quite different, far more dignified and consistent with the real character of the Apostle.—R.]
* ↑ Matt. x. 12, etc.; Mark. vi. 11, etc.; Luke. x. 5, etc. [Comp. Recognitions, ii. 20, where the exordium is quite different, presenting the righteousness of God.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 31

Chapter XXXI.—Faith in God.
“And we tell you truly, it shall be more tolerable in the day of judgment to dwell in the land of Sodom and Gomorrah, than in the place of unbelief. In the first place, because you have not preserved of yourselves what is reasonable; in the second place, because, hearing the things concerning us, you have not come to us; and in the third place, because you have disbelieved us when we have come to you. Wherefore, being concerned for you, we pray of our own accord that our peace may come upon you. If therefore ye will have it, you must readily promise not to do injustice, and generously to bear wrong; which the nature of man would not sustain, unless it first received the knowledge of that which is supremely profitable, which is to know the righteous nature of Him who is over all, that He defends and avenges those who are wronged, and does good for ever to the pious.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 33

Chapter XXXIII.—Works of Creation.
“He alone turned into the four contrary elements the one, first, simple substance. Thus combining them, He made of them myriads of compounds, that, being turned into opposite natures, and mingled, they might effect the pleasure of life from the combination of contraries. In like manner, He alone, having created races of angels and spirits by the Fiat of His will, peopled the heavens; as also He decked the visible firmament with stars, to which also He assigned their paths and arranged their courses. He compacted the earth for the production of fruits. He set bounds to the sea, marking out a dwelling-place on the dry land. He stores up the things in Hades, designating it as the place of souls; and He filled all places with air, that all living creatures might be able to breathe safely in order that they might live.

## Footnotes

* ↑ This is rather a paraphrase than a strict translation.
* ↑ Various reading, “assigned it the sea as a habitation for aquatic animals.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 34

Chapter XXXIV.—Extent of Creation.
“O the great hand of the wise God, which doeth all in all! For a countless multitude of birds have been made by Him, and those various, differing in all respects from one another; I mean in respect of their colours, beaks, talons, looks, senses, voices, and all else. And how many different species of plants, distinguished by boundless variety of colours, qualities, and scents! And how many animals on the land and in the water, of which it were impossible to tell the figures, forms, habitats, colour, food, senses, natures, multitude! Then also the multitude and height of mountains, the varieties of stones, awful caverns, fountains, rivers, marshes, seas, harbours, islands, forests, and all the inhabited world, and places uninhabited!
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 35

Chapter XXXV.—“These are a Part of His Ways.”
“And how many things besides are unknown, having eluded the sagacity of men! And of those that are within our comprehension, who of mankind knows the limit? I mean, how the heaven rolls, how the stars are borne in their courses, and what forms they have, and the subsistence of their being, and what are their ethereal paths.  And whence the blasts of winds are borne around, and have different energies; whence the fountains ceaselessly spring, and the rivers, being ever flowing, run down into the sea, and neither is that fountain emptied whence they come, nor do they fill that sea whither they come! How far reaches the unfathomable depth of the boundless Tartarus! Upon what the heaven is upborne which encircles all! How the clouds spring from air, and are absorbed into air! What is the nature of thunder and lightning, snow, hail, mist, ice, storms, showers, hanging clouds! And how He makes plants and animals! And these things, with all accuracy, continually perfected in their countless varieties!

## Footnotes

* ↑ Literally, “of their life,” according to the idea prevalent of old, that the heavenly bodies were living creatures.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 38

Chapter XXXVIII.—Simon’s Challenge.
When Peter had thus spoken, Simon, at the outside of the crowd, cried aloud:  “Why would you lie, and deceive the unlearned multitude standing around you, persuading them that it is unlawful to think that there are gods, and to call them so, when the books that are current among the Jews say that there are many gods? And now I wish, in the presence of all, to discuss with you from these books on the necessity of thinking that there are gods; first showing respecting him whom you call God, that he is not the supreme and omnipotent Being, inasmuch as he is without foreknowledge, imperfect, needy, not good, and underlying many and innumerable grievous passions. Wherefore, when this has been shown from the Scriptures, as I say, it follows that there is another, not written of, foreknowing, perfect, without want, good, removed from all grievous passions. But he whom you call the Creator is subject to the opposite evils.

## Footnotes

* ↑ [The reply of Simon in the Recognitions is quite different, though the substance of this attack is given in the progress of this discussion; see Recognitions, ii. 39.—R.]
* ↑ [The Ebionitic tendency appears in this representation of Simon, as opposing the monotheism of the Old Testament. Comp. Recognitions, ii. 38.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 36

Chapter XXXVI.—Dominion Over the Creatures.
“Therefore, if any one shall accurately scan the whole with reason, he shall find that God has made them for the sake of man. For showers fall for the sake of fruits, that man may partake of them, and that animals may be fed, that they may be useful to men. And the sun shines, that he may turn the air into four seasons, and that each time may afford its peculiar service to man. And the fountains spring, that drink may be given to men. And, moreover, who is lord over the creatures, so far as is possible? Is it not man, who has received wisdom to till the earth, to sail the sea: to make fishes, birds, and beasts his prey; to investigate the course of the stars, to mine the earth, to sail the sea; to build cities, to define kingdoms, to ordain laws, to execute justice, to know the invisible God, to be cognizant of the names of angels, to drive away demons, to endeavour to cure diseases by medicines, to find charms against poison-darting serpents, to understand antipathies?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 37

Chapter XXXVII.—“Whom to Know is Life Eternal.”
But if thou art thankful, O man, understanding that God is thy benefactor in all things, thou mayest even be immortal, the things that are made for thee having continuance through thy gratitude. And now thou art able to become incorruptible, if thou acknowledge Him whom thou didst not know, if thou love Him whom thou didst forsake, if thou pray to Him alone who is able to punish or to save thy body and soul. Wherefore, before all things, consider that no one shares His rule, no one has a name in common with Him—that is, is called God. For He alone is both called and is God. Nor is it lawful to think that there is any other, or to call any other by that name. And if any one should dare do so, eternal punishment of soul is his.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 32

Chapter XXXII.—Invitation.
“Do you, therefore, as thankful servants of God, perceiving of yourselves what is reasonable, take upon you the manner of life that is pleasing to Him, that so, loving Him, and being loved of Him, you may enjoy good for ever. For to Him alone is it most possible to bestow it, who gave being to things that were not, who created the heavens, settled the earth, set bounds to the sea, stored up the things that are in Hades, and filled all places with air.
# Atherton Mills v. Johnston

* related portals: Supreme Court of the United States.
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United States Supreme Court
259 U.S. 13
Atherton Mills v. Johnston
Argued: March 8, 1922. --- Decided: May 15, 1922
Messrs. Solicitor General Beck, of Washington, D. C., and Thaddeus A. Adams, of Charlotte, N. C., for appellant.
Messrs. Wm. P. Bynum, of Greensboro, N. C., Wm. Hendren, of Winston-Salem, N. C., and Junius Parker, of New York City, for appellees.
Mr. Chief Justice TAFT delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Atherton v. Fowler

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Atherton v. Fowler (91 U.S. 143)
* Atherton v. Fowler (96 U.S. 513)
# Atherton v. Fowler (96 U.S. 513)/Dissent Waite

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Waite
United States Supreme Court
96 U.S. 513
Atherton v. Fowler
MR. CHIEF JUSTICE WAITE, with whom concurred Mr. JUSTICE CLIFFORD, dissenting.
I dissent from this judgment. It is not claimed that, when the defendants entered, Page had title to the lands on which the hay was cut. After the judgment of this court in United States v. Vallejo (1 Black, 541), against the validity of the 'Soscol' grant, the lands became public lands of the United States; and the occupancy of Page from that time, covering as it did a tract of more than eight hundred acres, did not, in my opinion, prevent a peaceable entry by the defendants, in good faith, for the purposes of pre-emption. The case was fairly put to the jury upon that question.
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Atherton v. Fowler (96 U.S. 513)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Waite
United States Supreme Court
96 U.S. 513
Atherton v. Fowler
ERROR to the Supreme Court of the State of California.
The facts are stated in the opinion of the court.
Mr. Montgomery Blair for the plaintiff in error.
Mr. S. F. Phillips, contra.
MR. JUSTICE MILLER delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Archaeological Journal/Volume 7/Discovery of Ancient Ornaments at Largo, Fifeshire

DISCOVERY OF ANCIENT ORNAMENTS AT LARGO, FIFESHIRE.
In the Notice of the valuable deposit found in a tumulus at Largo (Journal, vol. vi., p. 259), allusion was made to a tradition of treasure there concealed. Some persons, however, had questioned the fact of such popular belief, prior to the discovery. Mr. Dundas has referred us to the curious account of such a tradition, connected with the locality, and the existence of which, long before the discovery at Norrie's Law, is undeniable. The singular story may be found in the interesting collection, "Popular Rhymes of Scotland," edited by Robert Chambers. It is believed by the peasantry living near Largo Law, the mountain adjoining to the spot in question, that a rich mine of gold is therein concealed. A spectre once appeared there, supposed to be the genius of the mine, who, being accosted by a neighbouring shepherd, promised to tell him at a certain time, and on certain conditions, where the "gowd mine is in Largo Law;" especially enjoining that the horn, sounded for the housing of the cows at the adjacent farm of Balmain, should not blow. Every precaution having been taken, the ghost was true to his tryst; but unhappily, when about to divulge the desired secret, Tammie Norrie, the cowherd of Balmain, blew a blast loud and dread. Whereupon the ghost vanished, with the denunciation,—
"Woe to the man that blew the horn, For out of the spot he shall ne'er be borne!"
The unlucky horn-blower was struck dead; it was found impossible to remove the body, and a cairn of stones was raised over it. This was the supposed origin of Norrie's Law, a hillock always regarded as "not canny" by the common people. Mr. Dundas added the testimony of an aged woman, who had always lived near the spot, and to whom this obscure tradition had been known from childhood. She had, moreover, never heard of the discovery of silver objects related in this Journal. Mr. Dundas stated that he had ascertained the period when the treasure was found, to be the year 1819.
# Ashes denote that Fire was—

Ashes denote that Fire was — Revere the Grayest Pile For the Departed Creature's sake That hovered there awhile —
Fire exists the first in light And then consolidates Only the Chemist can disclose Into what Carbonates.