crates was misunderstood either by Hippolytus or by his own disciples. According to Hippolytus, Carpocrates taught that Jesus surpassed other men in justice and integrity (σωφροσύνῃ καὶ ἀρετῇ καὶ βίῳ δικαιοσύνης, Epiphanius), and no doubt our Lord's example might have been cited only in reference to freedom from Jewish ceremonial obligations; yet the version of Irenaeus seems more trustworthy, which does not suggest that the superiority of Jesus consisted in anything but the clearer apprehension of eternal truths which His intellect retained. Carpocrates claimed to be in possession of the true teaching of Christ spoken secretly by Him to His apostles, and communicated by them in tradition to the worthy and faithful; and the apostolic doctrine that men are to be saved by faith and love was used by him to justify an antinomian view of the complete indifference of works. Epiphanes, the son of Carpocrates by a Cephallenian woman, maintained a licentious theory of communism in all things, women included. The Carpocratians and the Cainites have often been coupled together as the two most immoral of the Gnostic sects, and in practical effects their doctrines may not have been very different; but the Carpocratian theory of the indifference of human actions fell short of the inversion of good and evil which is ascribed to the Cainites. Whereas the latter represented the God of the Jews and Maker of the world as an evil Being who ought to be resisted, the former only spoke of the makers of the world as inferior beings whose restrictions it is true enlightenment to despise; and the arguments of Epiphanes, derived from the equality that reigns in nature, assume that the creation is so far conformed to the will of God that from the laws which pervade it we may infer what is pleasing to the supreme power. Whether immorality were directly taught by Carpocrates himself or not, his followers became proverbial for deliberate licentiousness of life. The Christians thought it likely that the stories current among the heathen of scenes of shameless debauchery in the Christian lovefeasts had a real foundation in what took place among the Carpocratians. Philaster, who, apparently through oversight, enumerates the Carpocratians twice, the second time (57) giving them the alternative names of Floriani and Milites, directly asserts this. His predecessors had suggested it as probable (Clem. Alex. Strom. iii. 2; cf. Justin Martyr, Apol. 26). Irenaeus counts Carpocratian doctrines and practices as means employed by Satan to discredit the Christian name among the heathen. (See also Eus. H. E. iv. 7.)
A more trifling heathen belief about the Christians generally seems to have been true of the Carpocratians, viz. that they knew each other, by secret bodily marks (notaculo corporis, Minucius Felix, cc. 9, 31); for the Carpocratians marked their disciples by cauterizing them in the back of the lobe of the right ear. It appears from Heracleon (Clem. Alex. p. 995, Eclog. ex Script. Proph. xxv.) that this was a baptismal ceremony, intended to represent the "baptism with fire," predicted of our Lord by the Baptist. This confirms the evidence as to the use of at least St. Matthew's Gospel by the Carpocratians furnished by Epiphanius (Haer. xxx. p. 138) and by the use made of the Sermon on the Mount. Celsus probably refers to this rite (Origen, v. 64) when he says that Christians gave to certain others of them the opprobrious name ἀκοῆς καυστήρια. Origen, however, supposes that I. Tim. iv. 2 is here referred to.
Mention has already been made of the cultivation of magic by the Carpocratians, and their pretension to equal the miraculous powers of our Lord. Hippolytus, in the fourth book of the Refutation, gives us several specimens of wonders exhibited by magicians, not very unlike feats performed by professional conjurors to-day. It was easy for Irenaeus to shew (ii. 32) how very unlike these transient wonders were to be permanent miracles of healing effected by our Lord, and which, as he claimed, continued in the church.
According to Neander, the Carpocratian system sees in the world's history one struggle between the principles of unity and of multiplicity. 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 reminiscences of their former condition, soar above all limitation and diversity to the contemplation of the higher unity. They despise the restrictions 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 Nirwana) when they have completely ascended above the world of appearance.
With respect to the Carpocratians, the primary authorities are Irenaeus (i. 25, ii. 31‒34), Clem. Alex. (Strom. iii. 2); Tertullian (de Anima, 23, 35), who appears to have drawn his information from Irenaeus; Philaster (35) and Pseudo-Tertullian (9), who represent the earlier treatise of Hippolytus; Epiphanius (27), who weaves together the accounts of Hippolytus and of Irenaeus; and Hippolytus, who in his later treatise (vii. 20) merely copies Irenaeus, with some omissions, thereby suggesting that he was not acquainted with the work of Irenaeus when he wrote the earlier treatise. He certainly had at that time other sources of information, for he mentions three or four points not found in Irenaeus—e.g. he emphasizes the Carpocratian doctrine of the unity of the first principle, tells of emanations from that principle of angels and powers, gives a different version of the excellence of Jesus, and says that Carpocrates denied the resurrection of the body. It is not impossible that Justin's work on heresies may have furnished some materials for Irenaeus. In any case Irenaeus probably added much of his own, for the pains he has taken with the confutation make it probable that in his time the sect was still active at Rome.
We cannot assign an exact date to Carpocrates; but there are affinities between his
