in the second the God of the Law, in the lowest His angels; beneath lay Hyle, or matter, having an independent existence of its own. By the help of Hyle, which played the part of a female principle, the God of the Law made this world, after which he retired to his heaven; and each ruled in his own domain, he in heaven and Hyle on earth. Afterwards the God of the Law, beholding how goodly this earth was, desired to make man to inhabit it, and for this purpose requested the co-operation of Hyle. She supplied the dust from which man's body was made, and he breathed in his spirit, and made him live. He named him Adam, gave him a wife, and placed him in Paradise. There they lived, honouring and obeying their Maker, in joy and childlike innocence, for as yet they had no children. Then the Lord of Creation, seeing that Adam was worthy to serve Him, devised how he might withdraw him from Hyle and unite him to himself. He took him aside, and said, "Adam, I am God, and beside me there is no other; if thou worshippest any other God thou shalt die the death." When Adam heard of death he was afraid, and gradually withdrew himself from Hyle. When Hyle came after her wont to serve him, Adam did not listen to her, but withdrew himself. Then Hyle, recognizing that the Lord of Creation had supplanted her, said, "Seeing that he hates me and keeps not his compact with me, I will make a number of gods and fill the world with them, so that they who seek the true God shall not be able to find him." Thus she filled the world with idolatry; men ceased to adore the Lord of Creation, for Hyle had drawn them all to herself. Then was the Creator full of wrath; and as men died he cast them into hell, both Adam, on account of the tree, and the rest. There they remained 29 centuries. At length the good God looked down from the highest heaven and beheld what misery men suffered from Hyle and the Creator. He took compassion on those plagued and tortured in the fire of hell, and he sent his son to deliver them. "Go down," he said, "take on thee the form of a servant, and make thyself like the sons of the law. Heal their wounds, give sight to their blind, bring their dead to life, perform without reward the greatest miracles of healing; then will the God of the Law be jealous, and will instigate his servants to crucify thee. Then go down to hell, which will open her mouth to receive thee, supposing thee to be one of the dead. Then liberate the captives whom thou shalt find there, and bring them up to me." This was done. Hell was deceived and admitted Jesus, who emptied it of all the spirits therein and carried them up to his Father. When the God of the Law saw this he was enraged, rent his clothes, tore the curtain of his palace, darkened his sun, and veiled his world in darkness. After that, Jesus came down a second time, but now in the glory of his divinity, to plead with the God of the Law. When the Creator saw Jesus thus appear, he was obliged to own that he had been wrong in thinking that there was no other god but himself. Then Jesus said, "I have a controversy with thee, but I will take no other judge between us than thine 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 was innocent and thou hast shed my blood." Then he recounted what benefits he had bestowed on the Creator's children, and in return had been crucified; and the Creator could make no defence, seeing himself condemned by his own law, and he said: "I was ignorant; I thought thee but a man, and did not know thee to be a God; take the revenge which is thy due." Then Jesus left him and betook himself to Paul, and revealed to him the way in which we should go. All who believe in Christ will give themselves to this good and righteous man. Men must withdraw themselves from the dominion of Hyle; but all do not know how this is to be done.
Though this mythical story differs much in complexion from other ancient accounts of Marcionite doctrine, we cannot absolutely reject it; for there is nothing in it inconsistent with Marcion's known doctrines or such as a Gnostic of his age might have taught. It is, indeed, such a system as he might have learned from the Syriac Gnostic Cerdo. But Marcion must have given the mythic element little prominence, or it would not have so disappeared from the other accounts.
Discipline and Worship.—In rites Marcion followed the church model. Thus (Tert. adv. Marc. i. 14) he had baptism with water, anointing with oil, a mixture of milk and honey was given to the newly baptized, and sacramental bread represented the Saviour's Body. Wine was absent from his Eucharist, for his principles entirely forbade wine or flesh meat. [ENCRATITES.] Fish, however, he permitted. He commanded his disciples to fast on Saturday, to mark his hostility to the God of the Jews, who had made that His day of rest. Marriage he condemned. A married man was received as a catechumen, but not admitted to baptism until he had agreed to separate from his wife (ib. i. 29 and iv. 10). This probably explains the statement of Epiphanius that the Marcionites celebrated the mysteries in the presence of unbaptized persons. The sect could not have flourished if it discouraged married persons from joining it; and if it admitted them only as catechumens, that class would naturally be granted larger privileges than in the Catholic church.[1] Nor need we disbelieve the statement of Epiphanius that a second or a third baptism was permitted. If a member married, or one who had put away his wife took her back, it is not incredible that on repentance a second baptism was necessary before restoration to full privileges of membership. Again, since the baptism of a married person was only permitted in articulo mortis, it would sometimes happen that catechumens were surprised by death before baptism, and it is not incredible that in such cases the device of a vicarious baptism may have been resorted to, as Chrysostom tells in speaking on the passage in Corinthians about being baptized for the dead. Epiphanius states that Marcion per-
- ↑ They justified their practice by an appeal to Gal. vi. 6 (see Hieron. in loc.).
