Book X had to be made, the summarizer makes no attempt to abbreviate

the statement of the supposed tenets of the Sethians, but merely copies out the part of the chapter in which they are described, entirely omitting the stories of the frescoed porch at Phlium and the oil-well at Ampa.
5 Nothing is known of this Justinus, whose name is not mentioned
1 70 PHILOSOPHUMEN A
the Holy Scriptures, and also to the writing or speech x of the blessed Evangelists, since the Word taught his disciples saying : "Go not into the way of the Gentiles"2 — which is plainly : Give no heed to the vain teaching of the Gentiles — seeks to bring back his hearers to the marvel-mongering of the Greeks and what is taught by it. He sets out word for word and in detail the fabulous tales of the Greeks, but
by any other patristic writer, and there is no sure means of fixing his date. Macmahon, relying apparently on the last sentence of the chapter, would make him a predecessor of Simon Magus, and therefore contemporary with the Apostles' first preaching. This is extremely unlikely, and Salmon on the other hand {D.C.B., s.v., "Justinus the Gnostic") considers his heresy should be referred to "the latest stage of Gnosticism " which, if taken literally, would make it long posterior to Hippolytus. The source of his doctrine is equally obscure ; for although Hippolytus classes him with the Ophites, the serpent in his system is certainly not good and plays as hostile a part towards man as the serpent of Genesis, while his supreme Triad of the Good Being, an intermediate power ignorant of the existence of his superior, and the Earth, differs in all essential respects from the Ophite Trinity of the First and Second Man and First Woman. Yet the names of the world- creating angels and devils here given, bear a singular likeness to those which Theodore bar Khoni in his Book of Scholia attributes to the Ophites and also to those mentioned by Origen as appearing on the Ophite Diagram. On the other hand, there are many likenesses not only of ideas but of language between the system of Justinus and that of Marcion, who also taught the existence of a Supreme and Benevolent God and of a lower one, harsh, but just, who was the unwitting author of the evil which is in the world. This, indeed, leaves out of the account the third or female power ; but an Armenian account of Marcion's doctrines attributes to him belief in a female power also, called Ilyle or Matter and the spouse of the Just God of the Law, with whom her relations are pretty much as described in the text. Justinus, however, was not like Marcion a believing Christian ; for he makes his Saviour the son of Joseph and Mary and the mere mouthpiece of the subaltern angel Baruch, while his account of the Crucifixion differs materially from that of Marcion. The obscene stories he tells about the protoplasts also appear in much later Manichsean documents and seem to be drawn from the Babylonian tradition of which the loves of the angels in the Book of Enoch are probably also a survival. It is therefore not improbable that Justinus, the Book of Enoch, the Ophites, and perhaps Marcion, alike derived their tenets on these points from heathen myths of the marriage of Heaven and Earth, which may possibly be traced back to early Babylonian theories of cosmogony. Cf. Forerunners , II, cc. 8 and 11, passim.
1 Hippolytus, like the Gnostic writers, seems to know of an oral as well as a written tradition from the Evangelists.
2 Matt. x. 5. In the A.V. as here, to Mvk), " the nations."
THE OPHITE HERESIES .71
neither teaches first hand x nor hands down his own com- plete mystery unless he has bound the dupe by an oath. Thereafter he explains the myth for the purpose of winning souls,2 so that those who read the numberless follies of the books shall have the fables as consolation3 — as if one tramping along a road and coming across an inn should see fit to rest — and so that when they have again turned to the full study of the things read, they may not detest them p. 225. until, being led on by the rush of the crowd, they have plunged into the offence artfully contrived by him, having first bound them by fearful oaths neither to utter nor to abandon his teaching and compelling them to accept it. Thus he delivers to them the mysteries impiously sought out by him, using as aforesaid the Greek myths and partly corrupted books according to what they indicate of the aforesaid heresies. For they all, drawn by one spirit, are led into a deep pit (of error) but each narrates and mythologizes the same things differently. But they all call themselves especially Gnostics, as if they alone had drunk in the knowledge of the perfect and good.
24. But swear, says Justinus, if you wish to know the things "which eye hath not seen nor ear heard, nor have they entered into the heart of man,"4 (that is) Him who is good above all things, the Highest, to keep the ineffable secrets of the teaching. For our Father also, when he saw the Good One and was perfected by him, kept silence as to the secrets5 and swore as it is written: "The Lord s ware p. 226. and will not repent." 6 Having then thus sealed up these (secrets), he turns their minds to many myths through a quantity (of books), and thus leads to the Good One, per- fecting the mystae by unspoken mysteries. But we shall not travel through more (of his works). We shall give as a sample the ineffable things from one book of his, it being one which he clearly thinks of high repute. It is inscribed Baruch.1 We shall disclose one myth set forth in it by him
1 Trp6repov 8
2 tyvxaywyias X^PIU' 1 ne reader must again be reminded that while thtt^vxv of the Greeks was what we should call "mind," the irv^vixa is spirit, answeiing more to our word "soul."
3 irapafxvdiov, a play upon fxvdos.
4 I Cor. ii. 9.
8 Lit., "guarded the secrets of silence."
6 Ps. ex. 4. 7 "The Blessed."
VOL. I. M
172 PHILOSOPHUMENA
out of many, it being also in Herodotus. Having trans- formed x this, he tells it to his hearers as new, the whole system of his teaching being made up out of it.
25. Now Herodotus2 says that Heracles when driving Geryon's oxen from Erytheia3 came to Scythia and being wearied by the way lay down to sleep in some desert place for a short time. While he was asleep his horse disappeared, mounted on which he had made his long journey.4 On waking he made search over most of the desert in the attempt to find his horse. He entirely misses the horse,
p. 227. but finding a certain semi-virgin girl5 in the desert, he asks her if she had seen the horse anywhere. The girl said that she had seen it, but would not at first show it to him unless Heracles would go .with her to have connection with her. But Herodotus says that the upper part of the girl as far as the groin was that of a virgin, but that the whole body below the groin had in some sort the frightful appearance of a viper. But Heracles, being in a hurry to find his horse yielded to the beast. For he knew her and made her pregnant, and foretold to her after connection that she had in her womb three sons by him who would be famous.6 And he bade her when they were born to give them the names Agathyrsus, Gelonus, and Scytha. And taking the horse from the beast- like girl as his reward, he went away with his oxen. But after this, there is a long story in Herodotus.7 Let us dismiss it at present. But we will explain something of what Justinus teaches when he turns this myth into (one of) the generation of the things of the universe.
26. This he says : There were three unbegotten prin- ciples of the universals,8 two male and one female. And
p. 228. of the male, one is called the Good One, he alone being thus called, and he has foreknowledge of the universals. And the second is the Father of all begotten things, not
1 TrapanAdorei, "given it another form." As a fact, Justinus' quotation from Herodotus is singularly accurate, save as afterwards noted.
2 Herodotus, IV, 8-10.
3 An island near Cadiz. The codex has 'EpvOpas, "the Red Sea."
4 In Herodotus it is mares and a chariot.
5 ut^ondpOevos. A neologism.
6 In Herodotus the prophecy is given by the girl.
7 To explain the origin of the Scythian nation.
8 Or perhaps, as above, " the things of the universe."
T*HE OPHITE HERESIES 173
having foreknowledge and being (unknowable and) * in- visible. But the female is without foreknowledge, passionate, two-minded, two-bodied, in all things resembling Hero- dotus' myth, a virgin to the groin and a viper below, as says Justinus. And this maiden is called Edem and Israel. These, he says, are the principles of the universals, their roots and sources, by which all things came into being, beside which nothing was. Then the Father without fore- knowledge, beholding the semi-virgin, who was Edem, came to desire of her. This Father, he says, is called Elohim.2 Not less did Edem desire Elohim, and desire brought them together into one favour of love. And the Father from such congress begot on Edem twelve angels of his own. And the names of these angels of the Father are : .Michael, Amen, Baruch, Gabriel, Esaddaeus.3 . . . And the names of the angels of the Mother which Edem created are likewise set down. These are : Babel, Achamoth, Naas, Bel, Belias, Satan, Sael, Adonaios, Kavithan, Pharaoh, Karkamenos, p. 229. Lathen.4 Of these twenty-four angels the paternal ones join with the Father and do everything in accordance with his will, but the maternal angels (side) with the Mother, Edem. And he says that Paradise is the multitude of these angels taken
1 Supplied from the summary in Book X. So the Pistis Sophia has a Power never otherwise described but not benevolent who is called "the great unseen Forefather," and seems to rule over material things.
2 There is nothing to show that Hippolytus or Justinus knew this to be a plural.
3 Seven names are missing from the text. Of the five given, Michael, Amen and Gabriel are given in the chapter on the Ophites in Theodore bar Khoni's Book of Scholia as the first angels created by God, the name of Baruch being replaced by that of " the great Yah." " Esaddaeus" is probably El Shaddai, who is said in the same book to be the angel sent to give the Law to the Jews and to have treacherously persuaded them to worship himself.
4 Of these twelve names, Babel is written in bar Khoni as Babylon and said to be masculo-feminine, Achamoth is the Hebrew nODPI, Chochmah, Sophia, or Wisdom whom most Gnostics called the Mother of Life, Naas is the Serpent as is explained in the chapter on the Naassenes, Bel, Baal or the Chaldrean Bel, for Belias we should probably read Beliar, the devil of works like the Asccnsio Isaiae, Kavithan should probably be Leviathan, Adonaios is the Hebrew Adonai, or the Lord, while Sael, Karkamenos and Lathen cannot be identified. Pharaoh and " Samiel," a homonym of Satan, appear in bar Khoni's list of angels who rule one or other of the ten heavens, and Adonaios and Leviathan in the Ophite Diagram described by Celsus. Cf. Forerunners, II, pp. 70 ff.
1 74 PHILOSOPHUMENA
together; concerning which Moses says: "God planted a Paradise in Edem towards the East," * that is, towards the face of Edem that Edem might ever behold Paradise, that is, the angels. And the angels of this Paradise are alle- gorically called trees,2 and Baruch, the third angel of the Father, is the Tree of Life, and Naas, the third angel of the Mother is the Tree of Knowledge of Good and Evil.3 For thus, he says, the (words) of Moses ought to be inter- preted, saying : Moses declared them covertly, because all do not come to the truth.
But he says also when Paradise was produced from the mutual pleasure of Elohim and Edem, the angels of Elohim taking (dust) from the fairest earth, that is, not from the beast-like parts of Edem, but from the man-like and culti- vated regions of the earth above the groin, create man. But from the beast-like parts, he says, the wild beasts and p. 230. other animals are produced. Now they made man as a symbol of their4 unity and good-will and placed in him the powers of each, Edem (supplying) the soul and Elohim the spirit.5 And there thus came into being a certain seal, as it were and actual memorial of love and an everlasting sign of the marriage of Elohim and Edem, (to wit) a man who is Adam. And in like manner also, Eve came into being as Moses has written, an image and a sign and a seal to be for ever preserved of Edem. And there was likewise placed in Eve the image, a soul from Edem but a spirit from Elohim. And commands were given to them, " Increase and multiply and replenish the earth," 6 that is Edem, for so he would have it written. For the whole of her own power Edem brought to Elohim as it were some dowry in marriage Whence, he says, in imitation of that first marriage, women unto this day bring freely to their husbands in obedience to a certain divine and ancestral law (a dowry) which is that of Edem to Elohim.
But when heaven and earth and the things which were
1 Gen. ii. 8.
2 So a Chinese Manichsean treatise lately discovered (see Fore- runners, II, p. 352) speaks of demons inhabiting the soul as "trees."
3 £v\ov tuv etSeVat yvwcriv k.t.A., " the Tree of seeing Knowledge," etc.
4 The context shows that it is the unity, etc., of Elohim and Edem that is referred to.
6 Cf. n, 911 p. 177 supra. c Gen. i. 28.
THE OPHITE HERESIES 175
therein had been created as it is written by Moses, the twelve angels of the Mother were divided into four author- ities, and each quarter, he says, is called a river, (to wit) Phison and Gihon, Tigris and Euphrates, as Moses says : These twelve angels visiting the four parts encompass and p. 231 arrange the world, having a certain satrapial * power over the world by the authority of Edem. But they abide not always in their own places, but as it were in a circular dance, they go about exchanging place for place, and at certain times and intervals giving up the places assigned to them. When Phison has rule over the places, famine, distress and affliction come to pass in that part of the world, for miserly is the array of these angels. And in like manner in each of the quarters according to the nature and power of each, come evil times and troops of diseases. And evermore the flow of evil according to the rule of the quarters, as if they were rivers, by the will of Edem goes unceasingly about the world.
But from some such cause as this did the necessity of evil come about.2 When Elohim had built and fashioned the world from mutual pleasure, he wished to go up to the d. 232. highest parts of heaven and to see whether any of the things of creation lacked aught. And he took* his own angels with him, for he was (by nature) one who bears upward, and left below Edem, for she being earth did not wish to follow her spouse on high. Then Elohim coming to the upper limit of heaven and beholding a light better than that which himself had fashioned, said : u Open unto me the gates that I may enter in and acknowledge the Lord : For I thought that I was the Lord."3 And a voice from the light answered him, saying : " This is the gate of the Lord (and) the just enter through it." And straightway the gate was opened, and the Father entered without his angels into the presence of the Good One and saw ' ' what eye has not seen nor ear heard, nor has it entered into the heart of man." Then the Good One says to him, "Sit thou on my
1 Macmahon, "viceregal"; but the "satrap" shows from which country the story comes.
2 Thus the Armenian version of Marcion's theology (for which see Forerunners, II, p. 217, n. 2) makes the "God of the Law's" with- drawal from Hyle or Matter, and his retirement to a higher heaven, the cause of all man's woes.
3 Cf. Ps. cxvii. 19, 20 ; but the likeness is not exact.
i76 PHILOSOPHUMENA
right hand." x But the Father says to the Good One : " Suffer me, O Lord, to overturn the world which I have made ; for my spirit is bound in men and I wish to recover it." Then says the Good One to him: "While with me thou canst do no evil ; for thou and Edem made the world from mutual pleasure. Let therefore Edem hold creation
p. 233. while she will ; 2 but do thou abide with me." Then Edem knowing that she had been abandoned by Elohim was grieved, and sat beside her own angels and adorned herself gloriously lest haply Elohim coming to desire of her should descend to her.
But since Elohim being ruled by the Good One did not come down to Edem, she gave command to Babel, who is Aphrodite, to bring about fornication and dissolutions of marriage among men, in order that as she was separated from Elohim, so also might the (spirit) of Elohim which is in men be tortured, (and) grieved by such separations and might suffer the same things as she did on being abandoned. And Edem gave great power to her third angel Naas,3 that he might punish with all punishments the spirit of Elohim which is in men, so that through the spirit Elohim might be punished for having left his spouse contrary to their vows. The Father Elohim seeing this sent forth his third angel Baruch to the help of the spirit which is in men.
p. 234. Then Baruch came again and stood in the midst of the angels — for the angels are Paradise in the midst of which he stood — and gave commandment to the man : " From every tree which is in Paradise freely eat, but from (the tree) of Knowledge of Good and Evil eat not," 4 which tree is Naas. That is to say : Obey the eleven other angels of Edem for the eleven have passions, but have no transgres- sion. But Naas had transgression, for he went in unto Eve and beguiled her and committed adultery with her, which is a breach of the Law. And he went in also unto Adam and used him as a boy which is also a breach of the Law.5 Thence came adultery and sodomy.
1 Ps. ex. 1.
2 Lit., " until she wishes it not."
3 "Serpent." See n. on p. 173 supra.
4 Gen. ii. 16, 17.
5 That these stories about the protoplasts endured into Manichaean times, see M. Cumont's La Cosmogonic Manicheenne, Appendix I,
THE OPHITE HERESIES 177
From that time vices bore sway over men, and the good things came from a single source, the Father. For he, having gone up to the presence of the Good One showed the way to those who wished to go on high ; but his having withdrawn from Edem made a source of ills to the spirit of the Father which is in men. Therefore Baruch was sent to p. 235. Moses, and through him spoke to the sons of Israel that he might turn them towards the Good One. But the third * (angel Naas) by means of the soul which came from Edem to Moses as also to all men, darkened the commandments of Baruch and made them listen to his own. Therefore the soul is arrayed against the spirit and the spirit against the soul.2 For the soul is Edem and the spirit Elohim, each of them being in all mankind, both females and males. Again after this, Baruch was sent to the Prophets, so that by their means the spirit which dwells in man might hearken and flee from Edem and the device of wickedness 3 as the Father Elohim had fled. And in like manner and by the same contrivance, Naas by the soul which inhabits man along with the spirit of the Father seduced the Prophets, and they were all led astray and did not follow the words of Baruch which Elohim had commanded.
In the sequel, Elohim chose Heracles as a prophet out of p. 236. the uncircumcision and sent him that he might fight against the twelve angels of the creation of the wicked ones. These are the twelve contests of Heracles which he fought in their order from the first to the last against the lion, the bear, the wild boar,4 and the rest. For these are the names of the nations which have been changed, they say, by the action of the angels of the Mother. But when he seemed to have prevailed, Omphale, who is Babel or Aphrodite 5 becomes connected with him and leads astray Heracles, strips him of his power (which is) the commands of Baruch which Elohim commanded, and puts other clothes on him, her own robe, which is the power of Edem who is below.
1 Here again a power is referred to by its number instead of its name, as with the Naassene author. 2 Gal. v. 17.
3 tV irhatnv tV irovrjpdv, malam fictione?n, Cr. Yet we have been told nothing of any deceit by Edem towards her partner.
4 The Ophite Diagram, and bar Khoni's authority both figure the powers hostile to man as taking the shapes of these animals.
5 So one of the latest documents of the Pistis Sophia calls the planet Aphrodite by a />/a«-name; which in that case is Bubastis.
178 PHILOSOPHUMENA
And thus the power of prophecy 1 of Heracles and his works become imperfect.
Last of all in the days of Herod the king, Baruch is again sent below by Elohim and coming to Nazareth finds Jesus, the son of Joseph and Mary,2 a boy of twelve years old, feeding sheep, and teaches Him all things from the beginning which came about from Edem and Elohim and the things
P- 237- which shall be hereafter, and he said: "All the prophets before thee were led astray. Strive, therefore, O Jesus, Son of Man, that thou be not led astray, but preach this word unto men. And proclaim to them the things touching the Father and the Good One, and go on high to the Good One and sit there with Elohim the Father of us all." And Jesus hearkened to the angel, saying: "Lord, I will do all (these) things," and He preached. Then Naas wished to lead astray this one also (but Jesus did not wish to hearken to him)3 for He remained faithful to Baruch. Then Naas, angered because he could not lead Him astray, made Him to be crucified. But He, leaving the body of Edem on the Cross, went on high to the Good One. But He said to Edem: "Woman, receive thy Son," 4 that is the natural and earthly man, and commending5 the spirit into the hands of the Father went on high to the presence of the Good One.
But the Good*. One is Priapus, who before anything was, was created. Whence he is called Priapus because he previously made 6 all things. WTherefore he says he is set up before every temple7 being honoured by the whole creation and in the streets bears the blossoms of creation on his head, that is the fruits of creation of which he is the
p. 238. cause having first made the creation which before did not exist. When therefore you hear men say that a swan came
1 irpo(f)7]Teia.
2 If these words are to be taken literally, Justinus was the only heretic of early date who denied His divinity, and this would distinguish him finally from Marcion. But the words are not inconsistent with the Adoptionist view.
3 These words are Miller's suggestion. 4 John xix. 26.
5 irapade/xevos. So Luke xxiii. 46.
6 iTTpioTroiyac. The derivation is absurd and the word if it had any meaning would be something like "made like a saw." irpoizoUa) would make the pun at which he seems to have been striving.
7 This was not the case, the statues of Priapus being placed in gardens. The whole passage seems to have been interpolated by some one ignorant of Greek and of Greek customs, or mythology,
THE OPHITE HERESIES 179
upon Leda and begot children from her, the swan is Elohim and Leda is Edem. And when men say that an eagle came upon Ganymede, the eagle is Naas and Ganymede is Adam. And when they say that the gold came upon Danae and begot children from her, the gold is Elohim and Danae is Edem. And likewise they making parallels in the same way teach all such words as bring in myths. When then the Prophets say : " Hear O Heaven and give ear O Earth, the Lord has spoken," x Heaven means, he says, the spirit which is in man from Elohim and Earth the soul which is in man (together) with the spirit, and the Lord means Baruch, and Israel, Edem. For Edem is also called Israel the spouse of Elohim. "Israel," he says, "knew me not; for if she had known that I was with the Good One, she would not have punished the spirit which is in man through the Father's ignorance."
27. Afterwards ... is written also the oath in the first book which is inscribed Baruch which those swear who are p. 239. about to hear these mysteries and to be perfected 2 by the Good One. Which oath, he says, our Father Elohim swore when in the presence of the Good One and having sworn did not repent, touching which, he says, it is written : " The Lord sware and did not repent." This is that oath : " I swear by Him who is above all, the Good One, to preserve these mysteries and to utter them to none, nor to turn away from the Good One to creation." And when he has sworn that oath he enters into the presence of the Good One and sees "what eye hath not seen nor ear heard and it has not entered into the heart of man," and he drinks from the living water, which is their font, as they think, the well of living, sparkling water. For there is a distinction, he says, between water and water ; and there is the water below the firmament of the bad creation, wherein are baptized 3 the earthly and natural men, and there is the living water above the firmament of the Good One in which Elohim was p. 240. baptized and having been baptized did not repent. And when the prophet declares, he says, to take unto himself a wife of whoredom because the earth whoring has committed
1 fca. i. 2.
2 TeAeTo-flas or " initiated." In any case a mystical word.
3 Lit., " washed " ; but the context shows that it is baptism which is in question. It played an important part not only in all these here- tical sects but in heathen " mysteries" like those of Isis and Mithras.
180 PHILOSOPHUMENA
whoredom from behind the Lord,1 that is Edem from Elohim. In these words, he says, the prophet speaks clearly the whole mystery, but he was not hearkened to by the wickedness of Naas. In that same fashion also they hand down other prophetic sayings in many books. But pre-eminent among them is the book inscribed Baruch in which he who reads will know the whole management of their myth.
Now, though I have met with many heresies, beloved, I have met with none worse than this. But truly, as the saying is, we ought, imitating his Heracles, to cleanse the Augean dunghill or rather trench, having fallen into which his followers will never be washed clean nor indeed be able to come up out of it.
28. Since then we have set forth the designs of Justinus the Gnostic falsely so called, it seems fitting to set forth also p. 241. in the succeeding books the tenets of the heresies which follow him 2 and to leave none of them unrefuted ; the things said by them being quite sufficient when exposed to make an example of them, if and only their hidden and unspeakable (mysteries) would leap to light into which the senseless are hardly and with much toil initiated.3 Let us see now what Simon says.
1 Hosea i. 2. The A.V. has " departing from the Lord." Here we have Edem clearly identified with the Earth goddess which is the key to the whole of Justinus' story.
2 reus e|?js . . . rds roov olkovKovQuiv alpzaeuv. Macmahon, follow- ing Cruice, translates as above. It may well be, however, that the " heresies which follow " only mean which follow in the book.
3 There is no reason to doubt Hippolytus' assertion that this chapter is compiled from a book called Baruch in which Justinus set forth his own doctrines. The narrative therein is, unlike that of the earlier chapters, perfectly coherent and plain, and the author's use of the historical present gives it a dramatic form which is lacking from the oratio obliqua formerly employed. Solecisms like the omission of the article are also rare, and the very long sentences in which Hippo- lytus seems to have delighted do not appear except in those passages where he is speaking in his own person. Whether from this or from some other cause, moreover, the transcription of it seems to have given less difficulty to the scribe Michael than some of the other chapters, and there is therefore far less need to constantly restore the text as in the case of the quotations from Sextus Empiricus. On the whole, therefore, we may assume that, as we have it, it is a genuine summary of Justinus* doctrines taken from a work by his own hand.
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Translations of Early Documents (continued)
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4
Translations of Early Documents (continued)
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7.
8.
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Tamid Aboda Zara Middoth Sopherim
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5
Translations of Early Documents (continued)
Jewish Literature and Christian Origins : Vol. I. The Apocalyptic Literature. ,, II. A Short Survey of the Literature of Rabbinical and Mediaeval Judaism.
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Translations of Christian Literature
General Editors : W. J. SPARROW SIMPSON, D.D. ; W. K. LOWTHER CLARKE, B.D.
A NUMBER of translations from the Fathers have already •**■ been published by the S.P.C.K. under the title " Early Church Classics." It is now proposed to enlarge this series to include texts which are neither "early" nor necessarily " classics." The divisions at present proposed are given below. Volumes belonging to the original series are marked with an asterisk.
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Translations of Christian Literature (continued)
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Translations of Christian Literature (continued)
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Lives of the Serbian Saints. By Voyeslav Yanich, DD., and C. P. Hankey, M.A. 9
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Helps for Students of History
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