and the practical tendency of his movement secured him many adherents, of whom many congregations maintained their existence for a much longer time than the members of other Gnostic sects, even down to the seventh century. None of the founders of the old Gnostic sects were more closely connected in life and doctrine to the Catholic Church than Marcion, and yet, or perhaps just for that reason, none of them were opposed by it so often, so eagerly and so bitterly. Even Polycarp, on his arrival in Rome (§ 37, 2), in reply to Marcion’s question whether he knew him, said: Ἐπιγνώσκω τὸν πρωτότοκον τοῦ Σατανᾶ.--The general scope and character of =the System of Marcion= have been variously estimated. All older ecclesiastical controversialists, Justin, Rhodon in Eusebius, Tertullian and Irenæus, in their description and refutation of it seem to recognise only two principles (ἀρχαί), which stand in opposition to one another, as θεὸς ἀγαθός and θεὸς δίκαιος. The latter appears as creator of the world, or Demiurge, the god of the Jews, the giver of the law, unable, however, by his law to save the Jews and deter them from breaking it, or to lead back the Gentiles to the observance of it. Then of his free grace the “good” God, previously quite unknown, determined to redeem men from the power of the Demiurge. For this purpose he sends his Logos into the world with the semblance of a body. By way of accommodation he gives himself out as the Messiah of the Jewish god, proclaims the forgiveness of sins through free grace, communicates to all who believe the powers of the divine life, is at the instigation of the angry Demiurge nailed to the cross to suffer death in appearance only, preaches to Gentiles imprisoned in Hades, banishes the Demiurge to Hades, and ordains the Apostle Paul as teacher of believers.--The later heresiologists, however, Hippolytus, in his Elenchus, Epiphanius, Theodoret, and especially the Armenian Esnig (§ 64, 3), are equally agreed in saying that Marcion recognised three principles (ἀρχαί); that besides the good God and the righteous God he admitted an evil principle, the Hyle concentrated in Satan, so that even the pre-Christian development of the world was viewed from the standpoint of a dualistic conflict between divine powers. The righteous God and the Hyle, as a _quasi_ female principle, united with one another in creating the world, and when the former saw how fair the earth was, he resolved to people it with men created of his own likeness. For this purpose the Hyle at his request afforded him dust, from which he created man, inspiring him with his own spirit. Both divine powers rejoiced over man as parents over a child, and shared in his worship. But the Demiurge sought to gain undivided authority over man, and so commanded Adam, under pain of death, to worship him alone, and the Hyle