NOTHGITHA

NOVATIANISM

55

name appeal’s in another charter as corroboratinga record in April 738 (Kemble, C. D. no. 86).

He died after a pontificate of five years onthe 17th of October, probably in the year 739 :(Cont. Bed. M. H. B. 288; see Haddan andStubbs, iii. 335), but as his successor was ap-pointed in 740 his death is sometimes advanceda year. Cuthbert was certainly archbishop in740.

A short poetical life of Nothelm containingten lines only, and no particulars, is printedfrom a Lambeth MS. in Wharton’s Anglia Sacra ,ii. 71. The historians of St. Augustine’s add toour information about him only that he was apatron of Abbat Northbald (Elmham, 312), andhis epitaph in four lines of Latin verse. As hewas not a monk he does not seem to have caughtthe fancy of the Benedictine Annalists : but inthe Bollandist Acts, October, vol. iii. pp. 117—124, there is an article on his history.

His career as archbishop ia unfortunately ob-scure ; coinciding as it does with one of thedarkest portions of Kentish history, and withthe period of the greatest illumination in thechurch of York, any ray of historical light fromCanterbury would have been doubly valuable.As it is, Bede’s obligation to Nothelm during histenure of office at St. Paul’s is the most impor-tant point about his history.

The literary history of Nothelm elaborated byLeland ( Scriptores , p. 131) and Bale (ed. 1559,p. 100) is imaginary, or, to say the least, apo-cryphal. [S.]

NOTHGITHA. [Nothelm (1).]NOTHLAN, bishop. [Natkalan.]

NOTJS. In the Valentinian system [Valen-tinus], Nous is the first male Aeon. Togetherwith his conjugate female Aeon, Aletheia,he emanates from the Propator Bythos and hiscoeternal Ennoia or Sige; and these four formthe primordial Tetrad. Like the other maleAeons he is sometimes regarded as bisexual, in-cluding in himself the female Aeon who ispaired with him. He is the Only Begotten; andis styled the Father, the Beginning of all, inas-much as from him are derived immediately ormediately the remaining Aeons who completethe Ogdoad, thence the Decad, and thence theDodecad; in all thirty, Aeons constituting thePleroma. He alone is capable of knowing thePropator; but when he desired to impart likeknowledge to the other Aeons, was withheldfrom so doing by Sige. When Sophia, youngestAeon of the thirty, was brought into peril byher yearning after this knowledge, Nous wasforemost of the Aeons in interceding for her.From him, or through him from the Propator,Horus was sent to restore her. After her re-storation, Nous, according to the providence ofthe Propator, produced another pair, Christ andthe Holy Spirit, “ in order to give fixity andstedfastness (els Trrjl-iv Kal (nr\piypCbv) to thePleroma.” For this Christ teaches the Aeons tobe content to know that the Propator is in him-self incomprehensible, and can be perceived onlythrough the Only Begotten(Nous). (Iren. Haeres.1. i. 1-5; Hippol. Ref. vi. 29-31 ; Theod. llaer.Fab. i. 7.)

A similar conception of Nous appears in the

later teaching of the Basilidean School [Basi-lides], according to which he is the firstbegotten of the Unbegotten Father, and himselfthe parent of Logos, from whom emanate suc-cessively Phronesis, Sophia, and Dynamis. Butin this teaching Nous is identified with Christ,is named Jesus, is sent to save those that be-lieve, and returns to Him who sent him, after apassion which is apparent only,—Simon theCyrenian being substituted for him on thecross (Iren. 1. xxiv. 4 ; Theod. H. E. i. 4). It isprobable, however, that Nous had a place inthe original system of Basilides himself; for hisOgdoad, 4< the great Archon of the universe, theineffable ” (Hipp. vi. 25) is apparently made upof the five members named by Irenaeus (asabove), together with two whom we find inClement (Strom, iv. 25), Pikaiosyne andEirene,—added to the originating Father.

The antecedent of these systems is that ofSimon Magus (Hipp. vi. 12 ff. ; Theod. I. i.),of whose six “roots” emanating from theUnbegotten Fire, Nous is first. The correspon-dence of these “roots” with the first six Aeonswhich Valentinus derives from Bythos, isnoted by Hippolytus (vi. 20). Simon says inhis 3 ATTo<pa<Tis peya\r] (ap. Hipp. vi. 18).“ There are two offshoots of the entire ages,having neither beginning nor end. ... Of thesethe one appears from above, the great power,the Nous of the universe, administering allthings, male ; the other from beneath, the greatEpinoia, female, bringing forth all things.”To Nous and Epinoia correspond Heaven andEarth, in the list given by Simon of the sixmaterial counterparts of his six emanations.The identity of this list with the six materialobjects alleged by Herodotus (i.) to be wor-shipped by the Persians, together with thesupreme place given by Simon to Fire as theprimordial power, leads us to look to Persia forthe origin of these systems in one aspect. Inanother, they connect themselves with theteaching of Pythagoras and of Plato. In thesubsequent developments of Neoplatonism, Nousis prominent. Th *Ov, Nous, and consti-

tute the Trinity of Plotinus. [Neoplatonism,p. 20.] (Harvey’s Irenaeus , Prelim. Obss. ;Hansel’s Gnostic Heresies .) [J. Gw.]

NOVATIANISM. The members of thissect were called by themselves K adapoi (Euseb.H. E. vi. 43). They were called by othersNovatiani (Pacian. Ep. i. sec. i.) ; Mundi(Ambr. de Poenit. lib. i. cap. i.); Naudrcu,Nautmavol, S A purrepoi, or ’A piarot (Soc. H. E.iv. 28 ; Cone. CP. can. vii. in Hef. ii. 366,Clark’s ed.; Timoth. CP. in Meursii Var. Div.Lib. pp. 121, 125) ; Nat/ariapol aipeotrcu(Suidas), Montenses, Movr^atot (Noris, Hist .Donat. Opp. iv. 301, ed. 1732, and Hef. ii.387, ed. Clark; cf. however Cod. Theod. ed.Haenel, p. 1550, which applies this name toDonatists) ; Sinistri, Scaevi (Bened. ed. inAmbr. de Poenit. 1. c.). Offshoots of the sectare called Sabbatiani or 'Za$$anavo\ in Cod.Theod. ed. Haen. pp. 1566, 1570, and Proto-paschitae in Cod. Theod. p. 1581.

Novatianism was the first great schism in thechurch on a pure question of discipline. JnMontanism questions of discipline were involvedas side issues, but did not constitute its essential