No More Learning

); and his mind was anxiously longing contemporary of Tatian. (SEVERUS, Greek, lite.
for something more ennobling, when he met with the rary and ecclesiastical, No. 3. ) These sects were
Scriptures of the Old Testament. By the perusal also known by the name of 'Tpotapao tátai, “Hy-
of these, his conversion to Christianity was effected. droparastatae," or " Offerers of water," from their
Whether his connection with Justin Martyr, of use of water in the Eucharist. From this last
whom, according to the testimony of Irenaeus peculiarity they were called by some of the Latin
(Adv. Haeres. lib. i. c. 31), Epiphanius (Haeres. fathers (Augustin. Haeres. Ixiv. ; Philastrins, Haeres.
xlvi. ), Jerome (l. c. ), Philastrius (De Hueres. c. 48), lxxvii. ) “ Aquarii. ” Tillemont has collected a
and Theodoret (l. c. ), he was the hearer or disciple, number of other names which he supposes to have
was previous to his conversion or subsequent to it, been given them. The tenets of the Tatiani and
js not clear.
Encratitae and Severiani, whether these names de-
During Justin's life, Tatian remained in con- note one sect, or different, but kindred sects, par-
nection with the Catholic church ; but after Justiu's took of the usual character of the Gnostic body to
death he embraced views of a Gnostic character, which they belonged. Tatian held the doctrine
with which probably the notions imbibed during his of Aeons, which he is said to have derived from
early residence in the East disposed him to sympa Valentinus or Marcion (Philastrius, Haeres. xlviii. ),
thize. Whether he had been previously restrained by and to have given further development to it. He
the influence of Justin from embracing those views, distinguished the Demiurgus, the Creator of the
is not clear, though Irenaeus, Jerome, and Epipha- world and giver of the Mosaic law, from the Su-
nius seem to intimate that he had. He appears to preme and Benignant God, from wbom the Gospel
have remained for a time after Justin's death in came. Epiphanius (a not very trustworthy autho-
communion with the church. Tillemont thinks that rity), ascribes to the Severiani the belief that be-
after Justin's death many of his disciples, among them side the Supreme Being there was a great ruler
Rhodon (Rhodon] placed themselves under Tatian's of the powers" named 'landabave “laldabaoth,”
instruction ;
but though Rhodon himself (apud or Labavo,“ Sabaoth” (an obvious corruption of
Euseb. H. E. v. 13) states that he was a disciple the “ Jehovah-Sabaoth" of the Jewish Scriptures),
of Tatian, it does not follow that this was after of whom d Arabonos, “the devil,” was the son ;
Justin's death. Like Justin, Tatian engaged in and that the devil, being by the Supreme God cast
controversies with the philosophers of his day, at- down to the earth in the form of a serpent, pro-
tacking them on the corruptions of heathenism, duced the vine, the tendrils of which indicated
and pointing out the superiority of the Jewish their origin by their serpent-like form: they
and Christian religions. He was involved in a ascribed also to the devil the formation of woman,
dispute with the Cynic Crescens (CRESCENS], and of the lower part of the man. The “ ruler of
whom he charges with having plotted his death, as the powers,” Ialdabaoth, is apparently the Demi.
well as that of Justin. (JUSTINUS, No. 1. ] urgus of Tatian; but how far the other opinions
His embracing, at least bis avowal of his here- described were held by him is not clear ; it is,
tical opinions, was apparently not very long after however, remarkable that he and his followers
Justin's death, otherwise we cannot account for abstained from wine and animal food, and con-
the general impression that he had been kept from demned marriage. But what especially shocked
heresy by Justin's influence. He does not appear the piety and charity of the Catholics was Tatian's
to have broached his obnoxious sentiments at affirming the damnation of Adam, a blasphemy"
Rome. According to Epiphanius, he returned into which is said to have originated with him, and
the East, and there inbibed and promulgated drew upon him especial odium.
them. The statement of Epiphanius (1. c. ), fol- The sects of the Tatiani and Severiani are said
lowed by Josephus [Josephus, No. 12] in his by Epiphanius to have been nearly extinct in his
66
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982
TATIANUS.
TATIANUS.
time: but this can hardly mean more than that the freedom of the will, both of men and angels (c. 10),
names had gone into disuse ; for the Encratitae, and of the fall (c. 11). He then exposes the follies
whom we take to have been substantially the and crimes ascribed to the divinities of the Greeks
same, were still numerous in Pisidia, the Torrid in the popular theology (c. 12–17), and contrasts
Phrygia (Tņ Kekavuévn), and other districts of with them the purer morality, and the more ele
Asia Minor.
vated views of the universe and of God, and of the
Tatian is said to have rejected some of St. divine administration, which he had received (c. 17,
Paul's Epistles (Hieronym. Proöcm. in Comment. foll. ). Throughout the work he pursues a similar
in Titum), but to have received others. He also strain of argument, examining the metaphysics and
received, but not without mutilation, the four Gos- theology of his opponents, pointing out the supe
pels. (Irenaeus, l. c. and c. 31 ; Clem. Alex. l. c. riority of the religion of the Jewish and Christian
and Fragmenta Prophcticor. selecta, c. 38 ; Origen, Scriptures, and insisting on the superior antiquity
De Oratione, p. 77, ed. Oxford; Hieronym. De Viris of Moses, the oldest Jewish writer, when compared
Illustr. c. 17, alibi; Epiphanius, Augustin, Philas- with Homer, the oldest Greek writer. It has been
strius, U. cc. Tertullian, or rather his anonymous a subject of dispute with the learned, how far this
continuator, De Pracscript. Haereticor. c. 52; Theo- work of Tatian shows indications of those heretical
doret. Haeretic. Fabul. Compend. lib. i. c. 20; Chron. views, the development of which afterwards en-
Puschale, p. 260, ed. Paris, p. 486, ed. Bonn; comp. tailed upon him so much odium. Brucker, in his
Neander, Church History (by Rose), vol. ii. p. 109. ) | Historia Critica Philosophiae, endeavours to show
Tatian was a voluminous writer. Eusebius speaks that Tatian's philosophy, even while he was ac-
of him in one place (H. E. iv. 16) as “ leaving many counted orthodox, was grievously corrupted by the
memorials of himself in his writings ;” and in intermixture of Cabbalistic, Gnostic, and Neo-
another place (11. E. iv. 29) he says, “ he left a Platonic notions: on the other hand, Lange (His-
great number of writings, of which the most cele toria Dogmatum, vol. i. p. 223, &c. ), Bull (Defens.
brated is his Discourse to the Greeks. ” Jerome also Fid. Nicaen. sect. iii. c. 6), and Ceillier (Auteurs
states (De Viris Illustr. c. 17) that he wrote “ a Sacrés, vol. iii. p. 127), contend for his orthodoxy.
countless number of volumes” (infinita volumina); Certainly some of his sentiments are of a very fanciful
of which, however, even then, the above-mentioned character, and his speculations very remote from the
discourse was the only one extant, at least so far as simplicity of Christian truth, but he was, when he
Jerome was informed. The Diatessaron was, how. wrote this work, far from holding the characteristic
ever, still in existence, though Jerome does not doctrines of Gnosticism, such as the eternity and
mention it, either because he did not regard it as evil nature of matter, and the alienation or hos-
an original work, but only an arrangement of the tility between the Supreme God and the Demiurgos
Gospels, or perhaps because its existence was not or Creator.
known to him. The other works of Tatian were The Greek text of this remarkable work was
probably either such as the early Christians were first published with a Latin version by Conrad
little interested in, or were so replete with the Gesner, with the Sententiae of Antonius Melissa
wild speculations of his later years, as never to and Maximus, and the Ad Autolycum of Theophi-
have had any circulation in the orthodox portion of lus of Antioch, fol. Zuric. 1546. The Latin version
the church.
of these works, by Gesner, was published separately,
The Npds "Exxnvas, Oratio adversus Graecos, as and that of Tatian was frequently reprinted in the
the title is commonly though incorrectly rendered successive editions of the Bibliotheca Patrum of
(we believe it should be ad Graecos), is still extant, De la Bigne, Paris, 1575, 1589, 1610, Cologne,
and is a remonstrance addressed to the Greeks on 1618, Lyon, 1677, and also in the Mella Patrum
their repugnance to, and contempt for, the opinions of Francis Rous, 8vo. London, 1650, pp. 66, &c. ;
of foreigners. Jerome (De Viris Illust. c. 17) and and both the Latin version of Gesner, and the ori-
Rufinus translate the title Contra Gentes ; but the ginal Greek, but varying from Gesner's text, are
contents of the work show that Exanvas is not given in the Orthodorographa of Heroldus, fol.
used as equivalent to "Edvn, “Gentiles” (a usage Basel, 1555 (Cave speaks of a prerious edition in
no doubt sufficiently common), but in its proper sig. A. D. 1551), and in the Auctarium of Ducaeus (Fronto
nification of “Greeks," as distinguished from Báp- Le Duc), fol. Paris, 1624. They were published also
Capon, “ Foreigners. ” This is clear from the opening with the writings of Justin Martyr, Athenagoras,
sentence of the work, My Trávu piréxOpws Clarla Theophilus, and Hermeias, Paris, 1615 and 1636,
degbe apos Tous Bapbápous, & dvopes "Elinves, and Cologne (or rather Wittenberg), 1686. The
μηδε φθονήσητε τοις τούτων δόγμασι. “ Be not last edition had the notes of Kortholt. Cave speaks
quite hostile, Greeks, in your disposition towards of an edition of Tatian in folio, Paris, 1618, but
foreigners, and do not regard their opinions unfa- Fabricius does not notice it. But the most valuable
vourably. ” He then proceeds to show that they edition was that of William Worth, archdeacon of
(the Greeks) had derived their own usages from Worcester, 8vo. Oxford, 1700, which contained,
the very foreigners whom they despised, borrowing besides a revised Greek text of Tatian, and of the
from Telmessus the art of divination from dreams, Irrisio Gentilium Philosophorum of Hermeias, the
astrology from the Carians, augury from the flight Latin versions of Tatian by Gesner, and of Hermeias
of birds from the ancient Phrygians and Isaurians, by Seiler, the entire notes of Gesner, Ducaeus,
the practice of sacrifice from Cyprus, astronomy Kortholt, and others, and some valuable Disserta-
from Babylon, magic from Persia, geometry from tiones. The Oratio ad Graecos was also given by
Egypt, and alphabetic writing from Phoenicia, &c. Prudentius Maran, in his (the Benedictine) edition
(c. 1, 2. ) He rakes together the current charges of Justin Martyr, fol. Paris, 1742, in the first vol.
of folly against their philosophers, and of wicked- of Galland's Bibliotheca Patrum, fol. Venice, 1765,
ness against their heroes. (c. 3—6. ) He unfolds and in the third vol. of the Sanctorum Patrum
his views of the Supreme Being (c. 6, 7), of the Opera Polemica, 8vo. Wurzburg, 1777.
Logos (c. 7, 8), the resurrection (c. 9, 10), of the Of the other works of Tatian only a few fragments


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TATIANUS.
983
TAUREUS.
c
are preserved : indeed we do not know even the monia, so called, but which is in fact a condensed
names of more than a few
of his“
infinita volumina. " narrative of the History of Jesus Christ, arranged
They are as follows. I. Nepi Toù sarà rdv {wtñpa chronologically under the three years to which, as the
KATAPTIO MOû, De Perfectione secundum Serrutorem. writer supposed, the public ministry of the Saviour
This is quoted by Clement of Alexandria (Strom. extended, was published in the Micropresbyticon,
lib. iii. c. 12). It was written after he had be- | fol. Basel, 1550, in the two editions of the Ortho-
come heretical, for the passage cited by Clement is dorographa, and in the successive editions of the
in condemnation of matrimony. 2. Mpobanuátwv Bibliotheca Patrum of De la Bigne. In nearly all
Blexlov, Quaestionum Liber, mentioned by Rhodon these it is given under the name of Ammonius,
(apud Euseb. H. E. y. 13), but it is not clear that but it appears in the edition of the Bibliotheca,
Tatian ever completed the work, or did more than Lyon, 1677, under that of Tatian, to whom somo
form the plan : it was to be on the difficulties of the critics have been disposed to ascribe it. Even Cave
Scriptures. 3.
Npds toùs åtopnvapevous rà nepi at one time held that opinion, though he afterwards
Deoü, Adversus eos qui fulem detrahunt rebus di- renounced it; and the cautious and judicious Lard-
vinis. This work is mentioned by Tatian himself ner was strongly inclined to it. Yet the work is
in his Oratio ad Graecos, c. 62, but in terms which by no means such as the description of Theodoret
render it doubtful whether he had then written the implies : and the general opinion of critics is un-
work or only projected it. 4. Ilep! Cówv, De favourable to the authorship of Tatian, to whom we
Animalibus, mentioned by Tatian as already writ- can only wonder that any should have ascribed it.
ten by him (ib. c. 24). 5. He wrote also, as he tells Le Nourry, the editor of the Lyon Bibliotheca, in
us, a work in which he had treated of daemons, his Dissertatio in Tatianum, justly rejects the opi
and of the state of the soul after death (ib. c. 24), but nion which ascribes it to him.
he does not mention the title of the work. 6. Ale Rufinus, in his Historia Ecclesiastica (vi. 11),
Teooápwv, Diatessaron, s. Harmonia Evangeliorum. ascribes to Tatian a Chronicon. This statement is
Eusebius mentions the work (H. E. iv. 29), but in usually considered as erroneous, and is supposed to
such a way as to show that he had not seen it: rest on the misinterpretation of a passage in Euse-
Jerome does not even mention it (De Vir. Illustr. bius (H. E. vi. 13); but it is to be observed that
c. 17), but Theodoret says it was used not only the author of the Chronicon Paschale (l. c. ) and
by Tatian's more immediate followers, but by some Joannes Malalas, call Tatian “a chronographer,"
other heretics, and even by the orthodox; for Theo- and refer to his notice of the quarrel of Peter and
doret himself collected above two hundred copies Paul at Antioch. Jerome (Epist. ad Magnum, ep.
from what he calls “our churches" (Tais tapņu în 84, edit. vett. ; 83, ed. Benedictin. ; 70, ed Vallarsi)
tika nolais), apparently the churches of his own says that Tatian had pointed out that various here-
diocese, in exchange for which he gave or procured sies had arisen from the opinions of the heathen
for them copies of the four gospels. According to philosophers ; but he does not say to what work he
him, not only the genealogies, but all the parts refers. Eusebius says that some had charged Ta-
which recognized the descent of Jesus from David tian with corrupting certain passages in the writings
were omitted, so that the compilation was evidently of the apostle Paul, under the plea of correcting
made after Tatian had become heretical, and on a their inaccuracy of construction ; but we know not
principle consistent with his heretical sentiments. to what work of Tatian he refers ; nor would the
The work has perished. There is extant an Har- charge imply more than that he had paraphrased
monia Evangelica in Latin, translated by Victor, those passages. The ancient authorities for this
bishop of Capua, a writer of the middle of the sixth article have been referred to in the course of it.
century, from a Greek manuscript, which did not We subjoin those of modern date :-Cave, Hist.
contain any author's name. Victor sought to dis- Litt. ad ann. 172, vol. i. p. 75, and ad ann. 220
cover the author, and after weighing and rejecting (s. v. Anmonius), p. 109, &c. , ed. Oxford, 1740-
the claims of Ammonius of Alexandria to be so 1743 ; Fabric. Bill. Graec, vol. vii. p. 87, &c. ;
considered, ascribed it to Tatian. There is also Maran, Praefutio ad Justini Martyris Opera, fol.
extant an ancient Tudesque or German version Paris, 1742, pars iii. c. 10–12 ; Le Nourry and
(versio Theotisca) of this Harmonia. The Latin Anonym. Dissertationes, apud Worth, Tatiani
version was published under the name of Tatian Opera ; Galland, Bil. Patrum, Prolegom. in voll. i.
the Orthodoxographa of Heroldus, fol. Basel, 1555, i. ; Ittigius, De Ilaeresiarchis, sect. ii. c. 12 ; Til-
and of Grynaeus, fol. Basel, 1569, and in successive lemont, Mémoires, vol. ii. p. 410, &c. ; Mosheim,
editions of the Bibliotheca Patrum of De la Bigne, De Rebus Christianor, ante Constantin. Magnum,
fol. Paris, 1575, 1589, 1610, 1654, and Cologne, saec. ii. & xxxvii. Ixi. ; Oudin, De Scriptorib. Ec-
1618. But as this Harinonia, which is in the clesiast. vol. i. col. 209, &c. ; Ceillier, Auteurs
words of the sacred writers, contains the genea- Sacrés, vol. ii. ; Ittigius, De Bibliothecis Patrum,
logies, critics discovered that it had been incor- passim ; Lardner, Credibility, &c. part ii. book i.
rectly ascribed to Tatian ; and in the Lyon edi-ch. xiii. xxxvi. ; Neander, Church History, vol. ij.
tion of the Bibliotheca Patrum, fol. 1677, and in p. 109, &c. (Rose's translation). [J. C. M. ]
the Bibliotheca Patrum of Galland, fol. Venice, T. TA'TIUS, king of the Sabines. [ROMULUS)
1765, &c. , it appears under the name of Ammonius, TAU'REA, JUBEʼLLIUS, a Campanian of
to whom most critics, but not all, now ascribe it. high rank and distinguished bravery in the second
[AMMONIUS SACCAs. ] The ancient German ver.
Punic war.
He fought with Claudius Asellus in
sion was published, but in an incomplete form, by single combat in B. C. 215, and put an end to his
Palthenius, 4to. Griefswald, 1706, and more fully, own life on the capture of Capua by the Romans in
but still far from completely, in the Thesaurus An- B. C. 211. (Liv. xxiii. 8, 46, 47, xxvi. 15 ; comp.
tiquitatum Teutonicarum of Schilter, fol. Ulm, 1728, Cic. in Pis. Jl. )
VOL ii. p. 57, &c. Some supplementary portions TAU'REUS (Taúpeos), a surname of Poseidon,
are given by Hess, in the Biblioth. der lleil. Ges- given to him either because bulls were sacrificed to
chichie, part ii. p. 543—570. Another Latin Har- l him, or because he was the divinity that gave green
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984
TAURION.
TAURUS.
pasture to bulls on the sea-coast. (Hes. Scut. Herc. ( rupting the naturally good disposition of Pliilip.
104; Hoin. Od. iii. 6 ; Schol. ad Pind. Nem. vi. (Polyb. ix. 23. )
(E. H. B. ]
69. )
(L. S. ) TAURIONE, TAURO, TAURO'POLOS,
TAURICA (DEA) (ή Ταυρική), “the Taurian | or TAUROPOS (Ταυριώνη, Ταυρώ, Ταυροπόλος,
goddess," commonly called Artemis. Her image Taupwrós), originally a designation of the Taurian
was believed to have been carried from Tauris by goddess, but also used as a surname of Artemis or
Orestes and Iphigenia, and to have been conveyed even Athena, both of whom were identified with
to Brauron, Sparta, or Aricia. The worship of the Taurian goddess. (Hesych. s. v. Tauponóra. )
this Taurian goddess, who was identified with The name has been explained in different ways,
Artemis and Iphigenin, was carried on with or- some supposing that it means the goddess wor-
giastic rites and human sacrifices, and seems to shipped in Tauris, going around (i. e. protecting)
have been very ancient in Greece. (Paus. iii. 16. the country of Tauris, or the goddess to whom
§ 6 ; llerod. iv, 103 ; comp. ARTEMIS. ) [L. S. ) bulls are sacrificed ; while others explain it to
TAURI'NUS, T. CAE'SIUS, a Roman poet, mean the goddess riding on bulls, drawn by bulls,
who probably lived in the fourth century of our or killing bulls. Both explanations seem to have one
era, is only known as the author of an extant thing in common, namely, that the bull was pro-
poem in twenty-three hexameter lines, entitled bably the ancient symbol of the bloody and savage
Votum Fortunae. It is usually entitled Votum worship of the Taurian divinity. (Schol. ad S. ph.
Fortunae Praenestinae ; but although it is extant at Ajac. 172 ; Eurip. Iphig. Taur. 1457; Müller,
present at Praeneste in the Palazzo Baronale, it Orchom. p. 305, &c. 2d ed. )
(L.