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39-675: The term Tascodrugites is a nickname referring to their custom during prayer to place a finger to the nose or mouth, at the same time observing the profoundest silence. The practice is attested in Epiphanios 's Panarion , Augustine 's De haeresibus and Philastrius 's Diversarum haereseon liber . Epiphanios derives the name from the non-Greek words τασκός, taskos , and δρουγγός, droungos , which he translates in Greek, respectively, as πάσσαλος , passalos , meaning "peg", and ῥύγχος , rhunchos , meaning "snout". He thus makes them identical with

78-607: A monk in Egypt, where he was educated and came into contact with Valentinian groups . He returned to Roman Palestine around 333, when he was still a young man, and he founded a monastery at Ad nearby, which is often mentioned in the polemics of Jerome with Rufinus and John, Bishop of Jerusalem . He was ordained a priest, and lived and studied as superior of the monastery in Ad that he founded for thirty years and gained much skill and knowledge in that position. In that position he gained

117-649: A novel (law) of the Emperor Theodosius II (31 January 438) calls them Ascodrogi. In Theodoret , they are the Ἀσκοδρούτοι, Askodroutoi , and in John of Damascus Ἀσκοδρούπιτοι, Askodroupitoi . Philastrius seems to confuse the Ascodrugitae with the Ascitae mentioned by Augustine. In a folk etymology , he connects their name to Greek ἀσκός, askos (wineskin). Katz suggests a distant relationship to

156-586: A sect possibly connected to the ancient Montanists , who first appeared in the 2nd century and spread throughout Galatia . They used bread and cheese in the Eucharist , or perhaps baked bread with cheese. Their reason was that the first men offered to God not only fruits of the earth, but of their flocks too. Hence, according to St. Augustine , came their name, which in Greek is composed of ἀρτος , 'bread' and τυρος , 'cheese'. Augustine says, "The name of

195-696: A branch of Montanism, possibly a late manifestation of Quintillianism . They were sometimes charged with denying the incarnation of Christ . They seem to have had a special interest in Revelation . Although sometimes connected with Phrygian paganism, they are better identified as a late sect continuing an apocalyptic tendency more common in early Christianity. Epiphanios records that the Tascodrugites ritually pricked infants with needles at "a certain feast". This may refer to ritual tattooing or scarification , perhaps in deliberate contradistinction to

234-885: A publication now in the public domain :  Chambers, Ephraim , ed. (1728). "Artotyrite". Cyclopædia, or an Universal Dictionary of Arts and Sciences (1st ed.). James and John Knapton, et al. v t e Montanism People Montanus Tertullian Quintilla Maximilla Prisca Proclus Blastus Miltiades ? Themiso Influenced Novatian Novatianism Artotyrite Ascitans Beliefs Continuationism Spiritual gifts Premillennialism Ordination of women New Jerusalem Quartodecimanism Other Pepuza Tymion Testament of Job Retrieved from " https://en.wikipedia.org/w/index.php?title=Artotyrite&oldid=1223135292 " Category : Christian denominations established in

273-561: A result of this persecution, four of these monks, the so-called Tall Brothers, fled to Palestine, and then travelled to Constantinople, seeking support and spreading the controversy. John Chrysostom, Bishop of Constantinople , gave the monks shelter. Bishop Theophilus of Alexandria saw his chance to use this event to bring down his enemy Chrysostom : in 402 he summoned a council in Constantinople, and invited those supportive of his anti-Origenist views. Epiphanius, by this time nearly 80,

312-536: Is found in Shatberd ms 1141 along with Physiologus and De Gemmis ). The first section discusses the canon of the Old Testament and its versions, the second of measures and weights, and the third, the geography of Palestine . The texts appear not to have been given a polish but consist of rough notes and sketches, as Allen A. Shaw, a modern commentator, concluded; nevertheless Epiphanius' work on metrology

351-554: Is the Ancoratus (the well anchored man), which includes arguments against Arianism and the teachings of Origen . Aside from the polemics by which he is known, Epiphanius wrote a work of biblical antiquarianism , called, for one of its sections, On Weights and Measures (περὶ μέτρων καὶ στάθμων). It was composed in Constantinople for a Persian priest, in 392, and survives in Syriac, Armenian, and Georgian translations (this last

390-472: Is the Panarion (from Latin panarium , "bread basket" < panis , "bread"), also known as Adversus Haereses , "Against Heresies", presented as a book of antidotes for those bitten by the serpent of heresy. Written between 374 and 377, it forms a handbook for dealing with the arguments of heretics. It lists, and refutes, 80 heresies , some of which are not described in any other surviving documents from

429-635: The Hittite word āšku -, meaning " mole ". In his view, these phonologically similar words for badger and mole were widely borrowed as a pair into various languages, and sometimes used interchangeably since both referred to [fossorial animals with long noses. In Galatian, the heretics could thus be referred to indiscriminately as "badger-noses" or "mole-noses", giving rise to two similar and interchangeable but etymologically distinct names. The Passalorynchites ( Passalorinchitae , Passalorynchitae ) are mentioned by Philastrius, Jerome and Augustine, who proposes

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468-430: The " mark of the beast ". The habit which gave them their name—finger-to-nose gesture—is labeled by Epiphanios as mere "affected righteousness". It has been interpreted in several ways: as a hand covering the face in contrition during prayer; as a finger over the lips indicating silence; or even as the right hand over the mouth pointing to the forehead to indicate the marks left by the needle. Jerome, who died in 420, lists

507-605: The 60 Christian heresies, from assorted gnostics to the various trinitarian heresies of the fourth century, closing with the Collyridians and Messalians . While Epiphanius often let his zeal come before facts – he admits on one occasion that he writes against the Origenists-based only on hearsay ( Panarion , Epiphanius 71) – the Panarion is a valuable source of information on the Christian Church of

546-492: The Artotyrites is derived from their sacrificial offering, for they offer bread and cheese. They claim that the first humans made offerings from the products of the earth and of sheep". Thomas Aquinas refers to them (citing Augustine's comments) in his Summa Theologica , Part three, Question 74. References [ edit ] ^ Stewart, Alistair C (17 June 2021). "̓ΑΡΙΣΤΟΝ Μ E Ν ̔ΥΔΩΡ: Ancient Breakfasts and

585-532: The Bishop of Jerusalem , John II , to condemn his writings. He urged John to be careful of the "offence" of images in the churches. He noted that when travelling in Palestine he went into a church to pray and saw a curtain with an image of Christ or a saint which he tore down. He told Bishop John that such images were "opposed ... to our religion" (see below). This event sowed the seeds of conflict which erupted in

624-524: The Church of Christ and of those Christians who are committed to your charge. Beware of Palladius of Galatia —a man once dear to me, but who now sorely needs God's pity—for he preaches and teaches the heresy of Origen; and see to it that he does not seduce any of those who are intrusted to your keeping into the perverse ways of his erroneous doctrine. I pray that you may fare well in the Lord. His best-known book

663-782: The Development of Eucharistic Foods". The Journal of Theological Studies . 71 (2): 707–717. doi : 10.1093/jts/flaa131 . ^ Trevett, Christine (1995). "Fingers Up Noses and Pricking With Needles: Possible Reminiscences of Revelation in Later Montanism". Vigiliae Christianae . 49 (3): 258–269. doi : 10.2307/1584198 . JSTOR   1584198 . ^ Augustine (1995). Rotelle, John E. (ed.). Arianism and Other Heresies . New City Press. p. 38. ISBN   9781565480384 . ^ Aquinas, Thomas (1923). Summa Theologica . ( online ) [REDACTED]  This article incorporates text from

702-650: The Tascodrugites and Passalorynchites side by side, but the terms are synonymous. He lists them with the Artotyrites as examples of heresies that are mere names to his readers but "monstrosities rather than mere names in another part of the Roman world". The Theodosian Code of 438 preserves two laws condemning the "Tascodrogitae". The first was issued by the Emperors Gratian , Valentinian II and Theodosius I on 20 June 383 at Constantinople . It forbids

741-446: The Tascodrugites from assembling, but clarifies that they "shall by no means be evicted from their own habitations". The second was issued by Emperors Theodosius II and Valentinian III on 30 May 428. This law lists the Tascodrugites among those sects who were prohibited "the means of assembling anywhere on Roman soil". Timothy of Constantinople , writing around 600, included the Tascodrugites in his list of heretics. They were placed in

780-614: The ability to speak in several languages, including Hebrew , Syriac , Egyptian , Greek , and Latin , and was called by Jerome on that account Pentaglossos ("Five tongued"). His reputation for learning prompted his nomination and consecration as Bishop of Salamis, Cyprus , in 365 or 367, a post which he held until his death. He was also the Metropolitan of the Church of Cyprus . He served as bishop for nearly forty years, as well as travelled widely to combat differing beliefs. He

819-529: The alternative name Dactylorynchitae from Greek δάκτυλος , daktulos , finger. Theodoret says that the Tascodrugites ridiculed the sacraments (refusing baptism ), rejected the creeds and repudiated all divine revelation, including the Bible . He describes them as Gnostics—believing in knowledge as the only means of salvation—and connects them to the Marcosians . Epiphanios, on the other hand, considered them

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858-524: The animal's characteristics, how it produces its poison, and how to protect oneself from the animal's bite or poison. For example, he describes his enemy Origen as "a toad noisy from too much moisture which keeps croaking louder and louder." He compares the Gnostics to a particularly dreaded snake "with no fangs." The Ebionites , a Christian sect that followed Jewish law, were described by Epiphanius as "a monstrosity with many shapes, who practically formed

897-528: The dispute between Rufinus and John against Jerome and Epiphanius. Epiphanius fuelled this conflict by ordaining a priest for Jerome's monastery at Bethlehem, thus trespassing on John's jurisdiction. This dispute continued during the 390s, in particular in the literary works by Rufinus and Jerome attacking one another. In 399, the dispute took on another dimension, when the Bishop of Alexandria, Theophilus , who had initially supported John , changed his views and started persecuting Origenist monks in Egypt. As

936-630: The fact that I have been seeking a curtain of the best quality to give to them instead of the former one, and thought it right to send to Cyprus for one. I have now sent the best that I could find, and I beg that you will order the presbyter of the place to take the curtain which I have sent from the hands of the Reader, and that you will afterwards give directions that curtains of the other sort—opposed as they are to our religion—shall not be hung up in any church of Christ. A man of your uprightness should be careful to remove an occasion of offence unworthy alike of

975-404: The first element should be read as Celtic * tasko -, " badger ", making the name of the sect mean "badger-snouts". Against the consensus that the roots of Taskodrougitai are Galatian, Paul McKechnie suggests they are Phrygian . The name sometimes appears without the initial consonant. Jerome in his commentary on Galatians refers to them as Ascodrobi. Philastrius calls them Ascodrugitae and

1014-629: The fourth century. It is also an important source regarding the early Jewish gospels such as the Gospel according to the Hebrews circulating among the Ebionites and the Nazarenes , as well as the followers of Cerinthus and Merinthus. One unique feature of the Panarion is in the way that Epiphanius compares the various heretics to different poisonous beasts, going so far as to describe in detail

1053-522: The late fifth or sixth century and are not connected with Epiphanius of Salamis by modern scholars. Such was Epiphanius's reputation for learning that the Physiologus , the principal source of medieval bestiaries, came to be widely falsely attributed to him. Artotyrites (Redirected from Artotyrites ) The Artotyrites , or Artotyritæ , also known as Quintillianists , and bread and cheesers were

1092-544: The often quoted incident of the curtain, which unlike other passages attributed to Epiphanius and quoted by the Iconoclasts, is accepted as authentic by modern scholars: 9. Moreover, I have heard that certain persons have this grievance against me: When I accompanied you to the holy place called Bethel, there to join you in celebrating the Collect, after the use of the Church, I came to a villa called Anablatha and, as I

1131-574: The quotations attributed to him by the Byzantine Iconoclasts were actually by him. Regardless of this, he was clearly strongly against some contemporary uses of images in the church. Epiphanius was either born into a Romaniote Christian family or became a Christian in his youth. Either way, he was a Romaniote Jew who was born in the small settlement of Besanduk, near Eleutheropolis (modern-day Beit Guvrin in Israel), and lived as

1170-438: The sect called Passalorynchites. Both names mean "peg-noses". Christine Trevett translates it "nose-peggers" or "nose-gaggers"; Frank Williams as "nose-pickers"; and Philip Amidon as "peg snouts". The roots taskos and droungos given by Epiphanius are of Celtic origin. They are in fact the only attested Galatian words that are not personal or place names. Joshua Katz suggests that Epiphanios erred in his translation and that

1209-488: The snake-like shape of the mythical many-headed Hydra in himself." In all, Epiphanius describes fifty animals, usually one per sect. Another feature of the Panarion is the access its earlier sections provide to lost works, notably Justin Martyr's work on heresies, the Greek of Irenaeus' Against Heresies , and Hippolytus' Syntagma . The Panarion was first translated into English in 1987 and 1990. His earliest known work

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1248-492: The teaching of the Scriptures, I tore it asunder and advised the custodians of the place to use it as a winding sheet for some poor person. They, however, murmured, and said that if I made up my mind to tear it, it was only fair that I should give them another curtain in its place. As soon as I heard this, I promised that I would give one, and said that I would send it at once. Since then there has been some little delay, due to

1287-539: The time. Epiphanius begins with the 'four mothers' of pre-Christian heresy – 'barbarism', 'Scythism', 'Hellenism' and 'Judaism' – and then addresses the 16 pre-Christian heresies that have flowed from them: four philosophical schools (Stoics, Platonists, Pythagoreans and Epicureans), and 12 Jewish sects. There then follows an interlude, telling of the Incarnation of the Word. After this, Epiphanius embarks on his account of

1326-460: The worst of three classes of heretics, those requiring baptism and unction to join the church. Although Timothy includes many extinct heresies in his work, the Tascodrugites are also mentioned in the ninth century by Theodore the Studite , whose list is limited to more active heresies. Epiphanius of Salamis Epiphanius of Salamis ( ‹See Tfd› Greek : Ἐπιφάνιος ; c. 310–320 – 403)

1365-576: Was important in the history of measurement . Another work, On the Twelve Gems ( De Gemmis ), survives in a number of fragments, the most complete of which is the Georgian. The letter written by Epiphanius to John, Bishop of Jerusalem, in 394 and preserved in Jerome's translation, is discussed above. The collection of homilies traditionally ascribed to a "Saint Epiphanius, bishop" are dated in

1404-668: Was one of those summoned, and began the journey to Constantinople. However, when he realised he was being used as a tool by Theophilus against Chrysostom, who had given refuge to the monks persecuted by Theophilus and who were appealing to the emperor, Epiphanius started back to Salamis, only to die on the way home in 403. Letter LI in Jerome's letters gives Jerome's Latin translation, made at Epiphanius' request, of his letter, originally in Greek from c. 394, "From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem" (see previous section for wider context). The final section covers

1443-461: Was passing, saw a lamp burning there. Asking what place it was, and learning it to be a church, I went in to pray, and found there a curtain hanging on the doors of the said church, dyed and embroidered. It bore an image either of Christ or of one of the saints; I do not rightly remember whose the image was. Seeing this, and being loth that an image of a man should be hung up in Christ’s church contrary to

1482-778: Was present at a synod in Antioch (376) where the Trinitarian questions were debated against the heresy of Apollinarianism . He upheld the position of Bishop Paulinus , who had the support of Rome, over that of Meletius of Antioch , who was supported by the Eastern Churches. In 382 he was present at the Council of Rome , again upholding the cause of Paulinus. During a visit to Palestine in 394 or 395, while preaching in Jerusalem, he attacked Origen 's followers and urged

1521-553: Was the bishop of Salamis, Cyprus , at the end of the 4th century . He is considered a saint and a Church Father by both the Eastern Orthodox and Catholic Churches . He gained a reputation as a strong defender of orthodoxy . He is best known for composing the Panarion , a compendium of eighty heresies , which included also pagan religions and philosophical systems. There has been much controversy over how many of

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