IRENAEUS
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IRENAEUS AGAINST HERESIES
BOOK I
PREFACE.
1. INASMUCH(1) as certain men have set the truth aside, and bring in lying words
and vain genealogies, which, as the apostle says,(2) "minister questions rather than
godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt
constrained, my dear friend, to compose the following treatise in order to expose
and counteract their machinations.] These men falsify the oracles of God, and prove
themselves evil interpreters of the good word of revelation. They also overthrow the faith
of many, by drawing them away, under a pretence of [superior] knowledge, from Him
who rounded and adorned the universe; as if, forsooth, they had something more excellent
and sublime to reveal, than that God who created the heaven and the earth, and all
things that are therein. By means of specious and plausible words, they cunningly
allure the simple-minded to inquire into their system; but they nevertheless clumsily
destroy them, while they initiate them into their blasphemous and impious opinions respecting
the Demiurge;(3) and these simple ones are unable, even in such a matter, to distinguish
falsehood from truth.
2. Error, indeed, is never set forth in its naked deformity, lest, being thus
exposed, it should at once be detected. But it is craftily decked out in an attractive
dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous
as the expression may seem) more true than the truth itself. One(4) far superior to
me has well said, in reference to this point, "A clever imitation in glass casts
contempt, as it were, on that precious jewel the emerald (which is most highly esteemed
by some), unless it come under the eye of one able to test and expose the counterfeit.
Or, again, what inexperienced person can with ease detect the presence of brass when
it has been mixed up with silver?" Lest, therefore, through my neglect, some should
be carried off, even as sheep are by wolves, while they perceive not the true character
of these men,-because they outwardly are covered with sheep's clothing (against whom
the Lord has enjoined(5) us to be on our guard), and because their language resembles
ours, while their sentiments are very different,--I have deemed it my duty (after reading
some of the Commentaries, as they call them, of the disciples of Valentinus, and
after making myself acquainted with their tenets through personal intercourse with
some of them) to unfold to thee, my friend, these portentous and profound mysteries,
which do not fall within the range of every intellect, because all have not sufficiently
purged(6) their brains. I do this, in order that thou, obtaining an acquaintance
with these things, mayest in turn explain them to all those with whom thou art connected,
and exhort them to avoid such an abyss of madness and of blasphemy against Christ.
I intend, then, to the best of my ability, with brevity and clearness to set forth
the opinions of those who are now
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promulgating heresy. I refer especially to the disciples of Ptolemaeus, whose school
may be described as a bud from that of Valentinus. I shall also endeavour, according
to my moderate ability, to furnish the means of overthrowing them, by showing how
absurd and inconsistent with the truth are their statements. Not that I am practised either
in composition or eloquence; but my feeling of affection prompts me to make known
to thee and all thy companions those doctrines which have been kept in concealment
until now, but which are at last, through the goodness of God, brought to light. "For
there is nothing hidden which shall not be revealed, nor secret that shall not be
made known."(1)
3. Thou wilt not expect from me, who am resident among the Keltae,(2) and am accustomed
for the most part to use a barbarous dialect, any display of rhetoric, which I have
never learned, or any excellence of composition, which I have never practised, or any beauty and persuasiveness of style, to which I make no pretensions. But thou
wilt accept in a kindly spirit what I in a like spirit write to thee simply, truthfully,
and in my own homely way; whilst thou thyself (as being more capable than I am) wilt expand those ideas of which I send thee, as it were, only the seminal principles;
and in the comprehensiveness of thy understanding, wilt develop to their full extent
the points on which I briefly touch, so as to set with power before thy companions
those things which I have uttered in weakness. In fine, as I (to gratify thy long-cherished
desire for information regarding the tenets of these persons) have spared no pains,
not only to make these doctrines known to thee, but also to furnish the means of
showing their falsity; so shalt thou, according to the grace given to thee by the Lord,
prove an earnest and efficient minister to others, that men may no longer be drawn
away by the plausible system of these heretics, which I now proceed to describe.(3)
CHAP. I.--ABSURD IDEAS OF THE DISCIPLES OF VALENTINUS AS TO THE ORIGIN, NAME, ORDER,
AND CONJUGAL PRODUCTIONS OF THEIR FANCIED AEONS, WITH THE PASSAGES OF SCRIPTURE WHICH
THEY ADAPT TO THEIR OPINIONS.
1. THEY maintain, then, that in the invisible and ineffable heights above there
exists a certain perfect, pre-existent AEon,(4) whom they call Proarche, Propator,
and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence.
There existed along with him Ennoea, whom they also call Charis and Sige.(5) At last
this Bythus determined to send forth from himself the beginning of all things, and
deposited this production (which he had resolved to bring forth) in his contemporary
Sige, even as seed is deposited in the womb. She then, having received this seed,
and becoming pregnant, gave birth to Nous, who was both similar and equal to him
who had produced him, and was alone capable of comprehending his father's greatness. This
Nous they call also Monogenes, and Father, and the Beginning of all Things. Along
with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there
are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving
for what purpose he had been produced, also himself sent forth Logos and Zoe, being
the father of all those who were to come after him, and the beginning and fashioning of the
entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos
and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance
of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos.
For each of these is masculo-feminine, as follows: Propator was united by a conjunction
with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia.
2. These AEons having been produced for the glory of the Father, and wishing,
by their own efforts, to effect this object, sent forth emanations by means of conjunction.
Logos and Zoe, after producing Anthropos and Ecclesia, sent forth other ten AEons, whose names are the following: Bythius and Mixis, Ageratos and Henosis, Autophyes
and Hedone, Acinetos and Syncrasis, Monogenes and Macaria.(6) These are
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the ten AEons whom they declare to have been produced by Logos and Zoe. They then
add that Anthropos himself, along with Ecclesia, produced twelve AEons, to whom they
give the following names: Paracletus and Pistis, Patricos and Elpis, Metricos and
Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia.
3. Such are the thirty AEons in the erroneous system of these men; and they are
described as being wrapped up, so to speak, in silence, and known to none [except
these professing teachers]. Moreover, they declare that this invisible and spiritual
Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad.
And for this reason they affirm it was that the "Saviour"--for they do not please
to call Him "Lord"--did no work in public during the space of thirty years,(1) thus
setting forth the mystery of these AEons. They maintain also, that these thirty AEons are
most plainly indicated in the parable(2) of the labourers sent into the vineyard.
For some are sent about the first hour, others about the third hour, others about
the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we
add up the numbers of the hours here mentioned, the sum total will be thirty: for
one, three, six, nine, and eleven, when added together, form thirty. And by the hours,
they hold that the AEons were pointed out; while they maintain that these are great, and
wonderful, and hitherto unspeakable mysteries which it is their special function
to develop; and so they proceed when they find anything in the multitude(3) of things
contained in the Scriptures which they can adopt and accommodate to their baseless speculations.
CHAP. II.--THE PROPATOR WAS KNOWN TO MONO-GENES ALONE. AMBITION, DISTURBANCE, AND
DANGER INTO WHICH SOPHIA FELL; HER SHAPELESS OFFSPRING: SHE IS RESTORED BY HOROS.
THE PRODUCTION OF CHRIST AND OF THE HOLY SPIRIT, IN ORDER TO THE COMPLETION OF THE
AEONS. MANNER OF THE PRODUCTION OF JESUS.
1. They proceed to tell us that the Propator of their scheme was known only to
Monogenes, who sprang from him; in other words, only to Nous, while to all the others
he was invisible and incomprehensible. And, according to them, Nous alone took pleasure in contemplating the Father, and exulting in considering his immeasurable greatness;
while he also meditated how he might communicate to the rest of the AEons the greatness
of the Father, revealing to them how vast and mighty he was, and how he was without beginning,--beyond comprehension, and altogether incapable of being seen. But, in
accordance with the will of the Father, Sige restrained him, because it was his design
to lead them all to an acquaintance with the aforesaid Propator, and to create within them a desire of investigating his nature. In like manner, the rest of the AEons
also, in a kind of quiet way, had a wish to behold the Author of their being, and
to contemplate that First Cause which had no beginning.
2. But there rushed forth in advance of the rest that AEon who was much the latest
of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia,
namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and
Aletheia, but passed as by contagion to this degenerate AEon, who acted under a pretence
of love, but was in reality influenced by temerity, because she had not, like Nous,
enjoyed communion with the perfect Father. This passion, they say, consisted in a desire
to search into the nature of the Father; for she wished, according to them, to comprehend
his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on
account of the vast profundity as well as the unsearchable nature of the Father,
and on account of the love she bore him, she was ever stretching herself forward,
there was danger lest she should at last have been absorbed by his sweetness, and resolved into
his absolute essence, unless she had met with that Power which supports all things,
and preserves them outside of the unspeakable greatness. This power they term Horos;
by whom, they say, she was restrained and supported; and that then, having with difficulty
been brought back to herself, she was convinced that the Father is incomprehensible,
and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration.
3. But others of them fabulously describe the passion and restoration of Sophia
as follows: They say that she, having engaged in an impossible and impracticable
attempt, brought forth an amorphous substance, such as her female nature enabled
her to produce.(4) When she looked upon it, her first feeling was one of grief, on account of
the imperfection of its generation, and then of fear lest this should end(5) her
own existence. Next she lost, as it were, all com-
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mand of herself, and was in the greatest perplexity while endeavouring to discover
the cause of all this, and in what way she might conceal what had happened. Being
greatly harassed by these passions, she at last changed her mind, and endeavoured
to return anew to the Father. When, however, she in some measure made the attempt, strength
failed her, and she became a suppliant of the Father. The other AEons, Nous in particular,
presented their supplications along with her. And hence they declare material substance(1) had its beginning from ignorance and grief, and fear and bewilderment.
4. The Father afterwards produces, in his own image, by means of Monogenes, the
above-mentioned Horos, without conjunction,(2) masculo-feminine. For they maintain
that sometimes the Father acts in conjunction with Sige, but that at other times
he shows himself independent both of male and female. They term this Horos both Stauros and
Lytrotes, and Carpistes, and Horothetes, and Metagoges.(3) And by this Horos they
declare that Sophia was purified and established, while she was also restored to
her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her,
along with its supervening passion, she herself certainly remained within the Pleroma;
but her enthymesis, with its passion, was separated from her by Horos, fenced(4)
off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance,
possessing some of the natural tendencies of an AEon, but at the same time shapeless
and without form, because it had received nothing.(5) And on this account they say
that it was an imbecile and feminine production.(6)
5. After this substance had been placed outside of the Pleroma of the AEons, and
its mother restored to her proper conjunction, they tell us that Monogenes, acting
in accordance with the prudent forethought of the Father, gave origin to another
conjugal pair, namely Christ and the Holy Spirit (lest any of the AEons should fall into
a calamity similar to that of Sophia), for the purpose of fortifying and strengthening
the Pleroma, and who at the same time completed the number of the AEons. Christ then
instructed them as to the nature of their conjunction, and taught them that those who
possessed a comprehension of the Unbegotten were sufficient for themselves.(7) He
also announced among them what related to the knowledge of the Father,--namely, that
he cannot be understood or comprehended, nor so much as seen or heard, except in so far
as he is known by Monogenes only. And the reason why the rest of the AEons possess
perpetual existence is found in that part of the Father's nature which is incomprehensible; but the reason of their origin and formation was situated in that which may be comprehended
regarding him, that is, in the Son.(8) Christ, then, who had just been produced,
effected these things among them.
6. But the Holy Spirit(9) taught them to give thanks on being all rendered equal
among themselves, and led them to a state of true repose. Thus, then, they tell us
that the AEons were constituted equal to each other in form and sentiment, so that
all became as Nous, and Logos, and Anthropos, and Christus. The female AEons, too, became
all as Aletheia, and Zoe, and Spiritus, and Ecclesia. Everything, then, being thus
established, and brought into a state of perfect rest, they next tell us that these
beings sang praises with great joy to the Propator, who himself shared in the abounding
exaltation. Then, out of gratitude for the great benefit which had been conferred
on them, the whole Pleroma of the AEons, with one design and desire, and with the
concurrence of Christ and the Holy Spirit, their Father also setting the seal of His approval
on their conduct, brought together whatever each one had in himself of the greatest
beauty and preciousness; and uniting all these contributions so as skilfully to blend
the whole, they produced, to the honour and glory of Bythus, a being of most perfect
beauty, the very star of the Pleroma, and the perfect fruit [of it], namely Jesus.
Him they also speak of under the name of Saviour, and Christ, and patronymically,
Logos, and Everything, because He was formed from the contributions of all. And then we
are told that, by way of honour, angels of the same nature as Himself were simultaneously
produced, to act as His body-guard.
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CHAP. III.--TEXTS OF HOLY SCRIPTURE USED BY THESE HERETICS TO SUPPORT THEIR OPINIONS.
1. Such, then, is the account they give of what took place within the Pleroma;
such the calamities that flowed from the passion which seized upon the AEon who has
been named, and who was within a little of perishing by being absorbed in the universal
substance, through her inquisitive searching after the Father; such the consolidation(1)
[of that AEon] from her condition of agony by Horos, and Stauros, and Lytrotes, and
Carpistes, and Horothetes, and Metagoges.(2) Such also is the account of the generation of the later AEons, namely of the first Christ and of the Holy Spirit, both of
whom were produced by the Father after the repentance(3) [of Sophia], and of the
second(4) Christ (whom they also style Saviour), who owed his being to the joint
contributions [of the AEons]. They tell us, however, that this knowledge has not been openly
divulged, because all are not capable of receiving it, but has been mystically revealed
by the Saviour through means of parables to those qualified for understanding it.
This has been done as follows. The thirty AEons are indicated (as we have already remarked)
by the thirty years during which they say the Saviour performed no public act, and
by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these AEons, and even goes so far as to preserve their order,
when he says, "To all the generations of the AEons of the AEon."(5) Nay, we ourselves,
when at the giving of thanks we pronounce the words, "To AEons of AEons" (for ever
and ever), do set forth these AEons. And, in fine, wherever the words AEon or AEons
occur, they at once refer them to these beings.
2. The production, again, of the Duodecad of the AEons, is indicated by the fact
that the Lord was twelve(7) years of age when He disputed with the teachers of the
law, and by the election of the apostles, for of these there were twelve.(8) The
other eighteen AEons are made manifest in this way: that the Lord, [according to them,] conversed
with His disciples for eighteen months(9) after His resurrection from the dead. They
also affirm that these eighteen AEons are strikingly indicated by the first two letters of His name [I<greek>hsous</greek>], namely Iota(10) and Eta. And, in like
manner, they assert that the ten AEons are pointed out by the letter Iota, which
begins His name; while, for the same reason, they tell us the Saviour said, "One
Iota, or one tittle, shall by no means pass away until all be fulfilled."(11)
3. They further maintain that the passion which took place in the case of the
twelfth AEon is pointed at by the apostasy of Judas, who was the twelfth apostle,
and also by the fact that Christ suffered in the twelfth month. For their opinion
is, that He continued to preach for one year only after His baptism. The same thing is also
most clearly indicated by the case of the woman who suffered from an issue of blood.
For after she had been thus afflicted during twelve years, she was healed by the
advent of the Saviour, when she had touched the border of His garment; and on this account
the Saviour said, "Who touched me?"(12)--teaching his disciples the mystery which
had occurred among the AEons, and the healing of that AEon who had been involved
in suffering. For she who had been afflicted twelve years represented that power whose essence,
as they narrate, was stretching itself forth, and flowing into immensity; and unless
she had touched the garment of the Son,(13) that is, Aletheia of the first Tetrad,
who is denoted by the hem spoken of, she would have been dissolved into the general
essence(14) [of which she participated]. She stopped short, however, and ceased any
longer to suffer. For the power that went forth from the Son (and this power they
term Horos) healed her, and separated the passion from her.
4. They moreover affirm that the Saviour(15) is shown to be derived from all the
AEons, and to be in Himself everything by the following passage: "Every male that
openeth the womb."(16) For He, being everything, opened the womb(17) of the enthymesis
of the suffering AEon, when
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it had been expelled from the Pleroma. This they also style the second Ogdoad, of
which we shall speak presently. And they state that it was clearly on this account
that Paul said, "And He Himself is all things;"(1) and again, "All things are to
Him, and of Him are all things;"(2) and further, "In Him dwelleth all the fulness of the Godhead;"(3)
and yet again, "All things are gathered together by God in Christ."(4) Thus do they
interpret these and any like passages to be found in Scripture.
5. They show, further, that that Horos of theirs, whom they call by a variety
of names, has two faculties,--the one of supporting, and the other of separating;
and in so far as he supports and sustains, he is Stauros, while in so far as he divides
and separates, he is Horos. They then represent the Saviour as having indicated this twofold
faculty: first, the sustaining power, when He said, "Whosoever doth not bear his
cross (Stauros), and follow after me, cannot be my disciple;"(5) and again, "Taking
up the cross follow me;"(6) but the separating power when He said, "I came not to send
peace, but a word."(7) They also maintain that John indicated the same thing when
he said, "The fan is in His hand, and He will thoroughly purge the floor, and will
gather the wheat into His garner; but the chaff He will burn with fire unquenchable."(8)
By this declaration He set forth the faculty of Horos. For that fan they explain
to be the cross (Stauros), which consumes, no doubt, all material(9) objects, as
fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they
affirm that the Apostle Paul himself made mention of this cross in the following
words: "The doctrine of the cross is to them that perish foolishness, but to us who
are saved it is the power of God."(10) And again: "God forbid that I should glory in anything(11)
save in the cross of Christ, by whom the world is crucified to me, and I unto the
world."
6. Such, then, is the account which they all give of their Pleroma, and of the
formation(12) of the universe, striving, as they do, to adapt the good words of revelation
to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by
means of perverse interpretations and deceitful expositions: they deal in the same
way with the law and the prophets, which contain many parables and allegories that
can frequently be drawn into various senses, according to the kind of exegesis to which they
are subjected. And others(13) of them, with great craftiness, adapted such parts
of Scripture to their own figments, lead away captive from the truth those who do
not retain a stedfast faith in one God, the Father Almighty, and in one Lord Jesus Christ,
the Son of God.
CHAP. IV.--ACCOUNT GIVEN BY THE HERETICS OF THE FORMATION OF ACHAMOTH; ORIGIN OF THE
VISIBLE WORLD FROM HER DISTURBANCES.
1. The following are the transactions which they narrate as having occurred outside
of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term
Achamoth,(14) being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness
and vacuity [to which she had been banished]. For she was excluded from light(15)
and the Pleroma, and was without form or figure, like an untimely birth, because
she had received nothing(16) [from a male parent]. But the Christ dwelling on high took
pity upon her; and having extended himself through and beyond Stauros,(17) he imparted
a figure to her, but merely as respected substance, and not so as to convey intelligence.(18) Having effected this, he withdrew his influence, and returned, leaving Achamoth
to herself, in order that she, becoming sensible of her suffering as being severed
from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy
Spirit. Wherefore also she is called by two names--Sophia after her father (for Sophia
is spoken of as being her father), and Holy Spirit from that Spirit who is along
with Christ. Having then obtained a form, along with intelligence, and being immediately
deserted by that Logos who had been invisibly present with her--that is, by Christ--she
strained herself to discover that light which had forsaken her, but could not
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effect her purpose, inasmuch as she was prevented by Horos. And as Horos thus obstructed
her further progress, he exclaimed, IAO,(1) whence, they say, this name Iao derived
its origin. And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned
herself to every sort of that manifold and varied state of passion to which she was
subject; and thus she suffered grief on the one hand because she had not obtained
the object of her desire, and fear on the other hand, lest life itself should fail her,
as light had already done, while, in addition, she was in the greatest perplexity.
All these feelings were associated with ignorance. And this ignorance of hers was
not like that of her mother, the first Sophia, an AEon, due to degeneracy by means of passion,
but to an [innate] opposition [of nature to knowledge].(2) Moreover, another kind
of passion fell upon her her (Achamoth), namely, that of desiring to return to him
who gave her life.
2. This collection [of passions] they declare was the substance of the matter
from which this world was formed. For from [her desire of] returning [to him who
gave her life], every soul belonging to this world, and that of the Demiurge(3) himself,
derived its origin. All other things owed their beginning to her terror and sorrow. For
from her tears all that is of a liquid nature was formed; from her smile all that
is lucent; and from her grief and perplexity all the corporeal elements of the world.
For at one time, as they affirm, she would weep and lament on account of being left alone
in the midst of darkness and vacuity; while, at another time, reflecting on the light
which had forsaken her, she would be filled with joy, and laugh; then, again, she
would be struck with terror; or, at other times, would sink into consternation and bewilderment.
3. Now what follows from all this? No light tragedy comes out of it, as the fancy
of every man among them pompously explains, one in one way, and another in another,
from what kind of passion and from what element being derived its origin. They have
good reason, as seems to me, why they should not feel inclined to teach these things
to all in public, but only to such as are able to pay a high price for an acquaintance
with such profound mysteries. For these doctrines are not at all similar to those
of which our Lord said, "Freely ye have received, freely give."(4) They are, on the contrary,
abstruse, and portentous, and profound mysteries, to be got at only with great labour
by such as are in love with falsehood. For who would not expend lull that he possessed, if only he might learn in return, that from the tears of the enthymesis of
the AEon involved in passion, seas, and fountains, and rivers, and every liquid substance
derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation?
4. I feel somewhat inclined myself to contribute a few hints towards the development
of their system. For when I perceive that waters are in part fresh, such as fountains,
rivers, showers, and so on, and in part salt; such as those in the sea, I reflect with myself that all such waters cannot be derived from her tears, inasmuch as these
are of a saline quality only. It is clear, therefore, that the waters which are salt
are alone those which are derived from her tears. But it is probable that she, in
her intense agony and perplexity, was covered with perspiration. And hence, following
out their notion, we may conceive that fountains and rivers, and all the fresh water
in the world, are due to this source. For it is difficult, since we know that all
tears are of the same quality, to believe that waters both salt and fresh proceeded from
them. The more plausible supposition is, that some are from her tears, and some from
her perspiration. And since there are also in the world certain waters which are
hot and acrid in their nature, thou must be left to guess their origin, how and whence.
Such are some of the results of their hypothesis.
5. They go on to state that, when the mother Achamoth had passed through all sorts
of passion, and had with difficulty escaped from them, she turned herself to supplicate
the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to
her the Paraclete, that is, the Saviour.(5) This being was endowed with all power
by the Father, who placed everything under his authority, the AEons(6) doing so likewise,
so that "by him were all things, visible and invisible, created, thrones, divinities,
dominions."(7) He then was sent to her along with his contemporary angels. And they
related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had
acquired strength from his appearance, she ran forward to meet him. He then imparted
to her form as respected intelligence, and brought healing to her passions, separating
them from her, but not
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so as to drive them out of thought altogether. For it was not possible that they should
be annihilated as in the former case,(1) because they had already taken root and
acquired strength [so as to possess an indestructible existence]. All that he could
do was to separate them and set them apart, and then commingle and condense them, so
as to transmute them from incorporeal passion into unorganized matter.(2) He then
by this process conferred upon them a fitness and a nature to become concretions
and corporeal structures, in order that two substances should be formed,--the one evil, resulting
from the passions, and the other subject indeed to suffering, but originating from
her conversion. And on this account (i.e., on account of this hypostatizing of ideal
matter) they say that the Saviour virtually(3) created the world. But when Achamoth
was freed from her passion, she gazed with rapture on the dazzling vision of the
angels that were with him; and in her ecstasy, conceiving by them, they tell us that
she brought forth new beings, partly after her oven image, and partly a spiritual progeny
after the image of the Saviour's attendants.
CHAP. V.--FORMATION OF THE DEMIURGE; DESCRIPTION OF HIM. HE IS THE CREATOR OF EVERYTHING
OUTSIDE OF THE PLEROMA.
1. These three kinds of existence, then, having, according to them, been now formed,--one
from the passion, which was matter; a second from the conversion, which was animal;
and the third, that which she (Achamoth) herself brought forth, which was spiritual,--she next addressed herself to the task of giving these form. But she could
not succeed in doing this as respected the spiritual existence, because it was of
the same nature with herself. She therefore applied herself to give form to the animal
substance which had proceeded from her own conversion, and to bring forth to light the
instructions of the Saviour.(4) And they say she first formed out of animal substance
him who is Father and King of all things, both of these which are of the same nature
with himself, that is, animal substances, which they also call right-handed, and those
which sprang from the passion, and from matter, which they call left-handed. For
they affirm that he formed all the things which came into existence after him, being
secretly impelled thereto by his mother. From this circumstance they style him Metropator,(5)
Apator, Demiurge, and Father, saying that he is Father of the substances on the right
hand, that is, of the animal, but Demiurge of those on the left, that is, of the
material, while he is at the same time the king of all. For they say that this Enthymesis,
desirous of making all things to the honour of the AEons, formed images of them,
or rather that the Saviour(6) did so through her instrumentality. And she, in the
image(7) of the invisible Father, kept herself concealed from the Demiurge. But he was
in the image of the only-begotten Son, and the angels and archangels created by him
were in the image of the rest of the AEons.
2. They affirm, therefore, that he was constituted the Father and God of everything
outside of the Pleroma, being the creator of all animal and material substances.
For he it was that discriminated these two kinds of existence hitherto confused,
and made corporeal from incorporeal substances, fashioned things heavenly and earthly, and
became the Framer (Demiurge) of things material and animal, of those on the right
and those on the left, of the light and of the heavy, and of those tending upwards
as well as of those tending downwards. He created also seven heavens, above which they say
that he, the Demiurge, exists. And on this account they term him Hebdomas, and his
mother Achamoth Ogdoads, preserving the number of the first-begotten and primary
Ogdoad as the Pleroma. They affirm, moreover, that these seven heavens are intelligent, and
speak of them as being angels, while they refer to the Demiurge himself as being
an angel bearing a likeness to God; and in the same strain, they declare that Paradise,
situated above the third heaven, is a fourth angel possessed of power, from whom Adam
derived certain qualities while he conversed with him.
3. They go on to say that the Demiurge imagined that he created all these things
of himself, while he in reality made them in conjunction with the productive power
of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned
man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth;
and, in like manner. they declare that he was ignorant of the forms of all that he
made, and knew not even of the existence of his own mother, but imagined that he
himself was all things. They further affirm
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that his mother originated this opinion in his mind, because she desired to bring
him forth possessed of such a character that he should be the head and source of
his own essence, and the absolute ruler over every kind of operation [that was afterwards
attempted]. This mother they also call Ogdoad, Sophia; Terra, Jerusalem, Holy Spirit,
and, with a masculine reference, Lord.(1) Her place of habitation is an intermediate
one, above the Demiurge indeed, but below and outside of the Pleroma, even to the
end.(2)
4. As, then, they represent all material substance to be formed from three passions,
viz., fear, grief, and perplexity, the account they give is as follows: Animal substances
originated from fear and from conversion; the Demiurge they also describe as owing his origin to conversion; but the existence of all the other animal substances
they ascribe to fear, such as the souls of irrational animals, and of wild beasts,
and men. And on this account, he (the Demiurge), being incapable of recognising
any spiritual essences, imagined himself to be God alone, and declared through the prophets,
"I am God, and besides me there is none else."(3) They further teach that the spirits
of wickedness derived their origin from grief. Hence the devil, whom they also call
Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked
spiritual being that exists, found the source Of their existence. They represent
the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator
as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because
he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch
as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is,
in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of
the world, again, sprang, as we before remarked, from bewilderment and perplexity,
as from a more ignoble source. Thus the earth arose from her state of stupor; water from the
agitation caused by her fear; air from the consolidation of her grief; while fire,
producing death and corruption, was inherent in all these elements, even as they
teach that ignorance also lay concealed in these three passions.
5. Having thus formed the world, he (the Demiurge) also created the earthy [part
of] man, not taking him from this dry earth, but from an invisible substance consisting
of fusible and fluid matter, and then afterwards, as they define the process, breathed into him the animal part of his nature. It was this latter which was created after
his image and likeness. The material part, indeed, was very near to. God, so far
as the image went, but not of the same substance with him. The animal, on the Other
hand, was so in respect to likeness; and hence his substance was called the spirit of
life, because it took its rise from a spiritual outflowing. After all this, he was,
they say, enveloped all round with a covering of skin; and by this they mean the
outward sensitive flesh.
6. But they further affirm that the Demiurge himself was ignorant of that offspring
of his mother Achamoth, which she brought forth as a consequence of her contemplation
of those angels who waited on the Saviour, and which was, like herself, of a spiritual nature. She took advantage of this ignorance to deposit it (her production) in
him without his knowledge, in order that, being by his instrumentality infused into
that animal soul proceeding from himself, and being thus carried as in a womb in
this material body, while it gradually increased in strength, might in course of time become
fitted for the reception of perfect rationality.(4) Thus it came to pass, then, according
to them, that, without any knowledge on the part of the Demiurge, the man formed by his inspiration was at the same time, through an unspeakable providence, rendered
a spiritual man by the simultaneous inspiration received from Sophia. For, as he
was ignorant of his mother, so neither did he recognise her offspring. This [offspring]
they also declare to be the Ecclesia, an emblem of the Ecclesia which is above. This,
then, is the kind of man whom they conceive of: he has his animal soul from the Demiurge,
his body from the earth, his fleshy part from matter, and his spiritual man from
the mother Achamoth.
CHAP. VI.--THE THREEFOLD KIND OF MAN FEIGNED BY THESE HERETICS: GOOD WORKS NEEDLESS
FOR THEM, THOUGH NECESSARY TO OTHERS: THEIR ABANDONED MORALS.
1. There being thus three kinds of substances, they declare of all that is material
(which they also describe as being "on the left hand") that it must of necessity
perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As
to every animal existence (which they also denominate "on the right hand"), they hold that,
inasmuch as it is a mean between the spiritual and the material, it passes to the
side to
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which inclination draws it. Spiritual substance, again, they describe as having been
sent forth for this end, that, being here united with that which is animal, it might
assume shape, the two elements being simultaneously subjected to the same discipline.
And this they declare to be "the salt"(1) and "the light of the world." For the animal
substance had need of training by means of the outward senses; and on this account
they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation.
For they affirm that He received the first-fruits of those whom He was to save [as
follows], from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt(2) by a [special] dispensation with a body
endowed with an animal nature, yet constructed with unspeakable skill, so that it
might be visible and tangible, and capable of enduring suffering. At the same time,
they deny that He assumed anything material [into His nature], since indeed matter is incapable
of salvation. They further hold that the consummation of all things will take place
when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God,
and been initiated into these mysteries by Achamoth. And they represent themselves
to be these persons.
2. Animal men, again, are instructed in animal things; such men, namely, as are
established by their works, and by a mere faith, while they have not perfect knowledge.
We of the Church, they say, are these persons.(3) Wherefore also they maintain that
good works are necessary to us, for that otherwise it is impossible we should be saved.
But as to themselves, they hold that they shall be entirely and undoubtedly saved,
not by means of conduct, but because they are spiritual by nature.(4) For, just as
it is impossible that material substance should partake of salvation (since, indeed,
they maintain that it is incapable of receiving it), so again it is impossible that
spiritual substance (by which they mean themselves) should ever come under the power
of corruption, whatever the sort of actions in which they indulged. For even as gold,
when submersed in filth, loses not on that account its beauty, but retains its own
native qualities, the filth having no power to injure the gold, so they affirm that
they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material
actions in which they may be involved.
3. Wherefore also it comes to pass, that the "most perfect" among them addict
themselves without fear to all those kinds of forbidden deeds of which the Scriptures
assure us that "they who do such things shall not inherit the kingdom of God."(5)
For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining
that they can in this way contract no defilement. Then, again, at every heathen festival
celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody
spectacle hateful both to God and men, in which gladiators either fight with wild
beasts, or singly encounter one another. Others of them yield themselves up to the
lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed
to the carnal nature, while spiritual things are provided for the spiritual. Some
of them, moreover, are in the habit of defiling those women to whom they have taught
the above doctrine, as has frequently been confessed by those women who have been led
astray by certain of them, on their returning to the Church of God, and acknowledging
this along with the rest of their errors. Others of them, too, openly and without
a blush, having become passionately attached to certain women, seduce them away from
their husbands, and contract marriages of their own with them. Others of them, again,
who pretend at first. to live in all modesty with them as with sisters, have in course
of time been revealed in their true colours, when the sister has been found with child
by her [pretended] brother.
4. And committing many other abominations and impieties, they run us down (who
from the fear of God guard against sinning even in thought or word) as utterly contemptible
and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore
also it will again be taken away from us; but that they themselves have grace as
their own special possession, which has descended from above by means of an unspeakable
and indescribable conjunction; and on this account more will be given them.(6) They
maintain, therefore, that in every way it is always necessary for them to practise
the mystery of conjunction. And that they may persuade the thoughtless to believe
this, they are in the habit of using these very words, "Whosoever being in this world does
not so love a woman as to
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obtain possession of her, is not of the truth, nor shall attain to the truth. But
whosoever being of(1) this world has intercourse with woman, shall not attain to
the truth, because he has so acted under the power of concupiscence." On this account,
they tell us that it is necessary for us whom they call animal men, and describe as being
of the world, to practise continence and good works, that by this means we may attain
at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct
of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble,
immature state, and here brought to perfection.
CHAP. VII.--THE MOTHER ACHAMOTH, WHEN ALL HER SEED ARE PERFECTED, SHALL PASS INTO
THE PLEROMA, ACCOMPANIED BY THOSE MEN WHO ARE SPIRITUAL; THE DEMIURGE, WITH ANIMAL
MEN, SHALL PASS INTO THE INTERMEDIATE HABITATION; BUT ALL MATERIAL MEN SHALL GO INTO
CORRUPTION. THEIR BLASPHEMOUS OPINIONS AGAINST THE TRUE INCARNATION OF CHRIST BY THE VIRGIN
MARY. THEIR VIEWS AS TO THE PROPHECIES. STUPID IGNORANCE OF THE DEMIURGE.
1. When all the seed shall have come to perfection, they state that then their
mother Achamoth shall pass from the intermediate place, and enter in within the Pleroma,
and shall receive as her spouse the Saviour, who sprang from all the AEons, that
thus a conjunction may be formed between the Saviour and Sophia, that is, Achamoth. These,
then, are the bridegroom and bride, while the nuptial chamber is the full extent
of the Pleroma. The spiritual seed, again, being divested of their animal souls,(2)
and becoming intelligent spirits, shall in an irresistible and invisible manner enter
in within the Pleroma, and be bestowed as brides on those angels who wait upon the
Saviour. The Demiurge himself will pass into the place of his mother Sophia;(3) that
is, the intermediate habitation. In this intermediate place, also, shall the souls of the
righteous repose; but nothing of an animal nature shall find admittance to the Pleroma.
When these things have taken place as described, then shall that fire which lies
hidden in the world blaze forth and bum; and while destroying all matter, shall also
be extinguished along with it, and have no further existence. They affirm that the
Demiurge was acquainted with none of these things before the advent of the Saviour.
2. There are also some who maintain that he also produced Christ as his own proper
son, but of an animal nature, and that mention was(4) made of him by the prophets.
This Christ passed through Mary(5) just as water flows through a tube; and there
descended upon him in the form of a dove it the time of his baptism, that Saviour who belonged
to the Pleroma, and was formed by the combined efforts of all its inhabit ants. In
him there existed also that spiritual seed which proceeded from Achamoth. They
hold, accordingly, that our Lord, while preserving the type of the first-begotten and
primary tetrad, was compounded of these four substances,--of that which is spiritual,
in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable
skill; and of the Saviour, as respects that dove which descended upon Him. He also
continued free from all suffering, since indeed it was not possible that He should
suffer who was at once incomprehensible and invisible. And for this reason the Spirit of
Christ, who had been placed within Him, was taken away when He was brought before
Pilate. They maintain, further, that not even the seed which He had received from
the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual,
and invisible even to the Demiurge himself. It follows, then, according to them,
that the animal Christ, and that which had been formed mysteriously by a special
dispensation, underwent suffering, that the mother might exhibit through him a type of
the Christ above, namely, of him who extended himself through Stauros,(6) and imparted
to Achamoth shape, so far as substance was concerned. For they declare that all these
transactions were counterparts of what took place above.
3. They maintain, moreover, that those souls which possess the seed of Achamoth
are superior to the rest, and are more dearly loved by the Demiurge than others,
while he knows not the true cause thereof, but imagines that they are what they are
through his favour towards them. Wherefore, also, they say he distributed them to prophets,
priests, and kings; and they declare that many things were spoken(7) by this seed
through the prophets, inasmuch as it was endowed with a transcendently lofty nature.
The
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mother also, they say, spake much about things above, and that both through him and
through the souls which were formed by him. Then, again, they divide the prophecies
[into different classes], maintaining that one portion was uttered by the mother,
a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus
uttered some things under the influence of the Saviour, others under that of the
mother, and others still under that of the Demiurge, as we shall show further on
in our work.
4. The Demiurge, while ignorant of those things which were higher than himself,
was indeed excited by the announcements made [through the prophets], but treated
them with contempt, attributing them sometimes to one cause and sometimes to another;
either to the prophetic spirit (which itself possesses the power of self-excitement), or
to [mere unassisted] man, or that it was simply a crafty device of the lower [and
baser order of men].(1) He remained thus ignorant until the appearing of the Lord.
But they relate that when the Saviour came, the Demiurge learned all things from Him, and
gladly with all, his power joined himself to Him. They maintain that he is the centurion
mentioned in the Gospel, who addressed the Saviour in these words: "For I also am
one having soldiers and servants under my authority; and whatsoever I command they do."(2)
They further hold that he will continue administering the affairs of the world as
long as that is fitting and needful, and specially that he may exercise a care over
the Church; while at the same time he is influenced by the knowledge of the reward
prepared for him, namely, that he may attain to the habitation of his mother.
5. They conceive, then, of three kinds of men, spiritual, material, and animal,
represented by Cain, Abel, and Seth. These three natures are no longer found in one
person,(3) but constitute various kinds [of men]. The material goes, as a matter
of course, into corruption. The animal, if it make choice of the better part, finds repose
in the intermediate place; but if the worse, it too shall pass into destruction.
But they assert that the spiritual principles which have been sown by Achamoth, being
disciplined and nourished here from that time until now in righteous souls (because when
given forth by her they were yet but weak), at last attaining to perfection, shall
be given as brides to the angels of the Saviour, while their animal souls of necessity
rest for ever with the Demiurge in the intermediate place. And again subdividing the
animal souls themselves, they say that some are by nature good, and others by nature
evil. The good are those who become capable of receiving the [spiritual] seed; the
evil by nature are those who are never able to receive that seed.
CHAP. VIII.--HOW THE VALENTINIANS PERVERT THE SCRIPTURES TO SUPPORT THEIR OWN PIOUS
OPINIONS.
1. Such, then, is their system, which neither the prophets announced, nor the
Lord taught, nor the apostles delivered, but of which they boast that beyond all
others they have a perfect knowledge. They gather their views from other sources
than the Scriptures;(4) and, to use a common proverb, they strive to weave ropes of sand, while
they endeavour to adapt with an air of probability to their own peculiar assertions
the parables of the Lord, the sayings of the prophets, and the words of the apostles,
in order that their scheme may not seem altogether without support. In doing so, however,
they disregard the order and the connection of the Scriptures, and so far as in them
lies, dismember and destroy the truth. By transferring passages, and dressing them
up anew, and making one thing out of another, they succeed in deluding many through
their wicked art in adapting the oracles of the Lord to their opinions. Their manner
of acting is just as if one, when a beautiful image of a king has been constructed
by some skilful artist out of precious jewels, should then take this likeness of the man
all to pieces, should rearrange the gems, and so fit them together as to make them
into the form of a dog or of a fox, and even that but poorly executed; and should
then maintain and declare that this was the beautiful image of the king which the skilful
artist constructed, pointing to the jewels which had been admirably fitted together
by the first artist to form the image of the king, but have been with bad effect
transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should
deceive the ignorant who had no conception what a king's form was like, and persuade
them that that miserable likeness of the fox was, in fact, the beautiful image of
the king. In like manner do these persons patch together old wives' fables, and then
endeavour, by violently drawing away from their proper connection, words, expressions,
and parables whenever found, to adapt the oracles of God to their baseless fictions.
We have already stated how far they proceed in this way with respect to the interior
of the Pleroma.
2. Then, again, as to those things outside of their Pleroma, the following are
some specimens of what they attempt to accommodate out of the Scriptures to their
opinions. They affirm that
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the Lord came in the last times of the world to endure suffering, for this end, that
He might indicate the passion which occurred to the last of the AEons, and might
by His own end announce the cessation of that disturbance which had risen among the
AEons. They maintain, further, that that girl of twelve years old, the daughter of the ruler
of the synagogue,(1) to whom the Lord approached and raised her from the dead, was
a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and
whom he led anew to the perception of that light which had forsaken her. And that the
Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion,
they affirm Paul to have declared in his Epistle to the Corinthians [in these words],
"And last of all, He appeared to me also, as to one born out of due time."(2) Again,
the coming of the Saviour with His attendants to Achamoth is declared in like manner
by him in the same Epistle, when he says, "A woman ought to have a veil upon her
head, because of the angels."(3) Now, that Achamoth, when the Saviour came to her, drew a
veil over herself through modesty, Moses rendered manifest when he put a veil upon
his face. Then, also, they say that the passions which she endured were indicated
by the Lord upon the cross. Thus, when He said, "My God, my God, why hast Thou forsaken Me?"(4)
He simply showed that Sophia was deserted by the light, and was restrained by Horos
from making any advance forward. Her anguish, again, was indicated when He said,
"My soul is exceeding sorrowful, even unto death;"(5) her fear by the words, "Father,
if it be possible, let this cup pass from Me;"(6) and her perplexity, too, when He
said, "And what I shall say, I know not."(7)
3. And they teach that He pointed out the three kinds of men as follows: the material,
when He said to him that asked Him, "Shall I follow Thee?"(8) "The Son of man hath
not where to lay His head;"--the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No
man, putting his hand to the plough, and looking back, is fit for the kingdom of
heaven"(9) (for this man they declare to be of the intermediate class, even as they
do that other who, though he professed to have wrought a large amount of righteousness, yet
refused to follow Him, and was so overcome by [the love of] riches, as never to reach
perfection)--this one it pleases them to place in the animal class;--the spiritual,
again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom
of God,"(10) and when He said to Zaccheus the publican, "Make haste, and come down,
for to-day I must abide in thine house"(11)--for these they declared to have belonged
to the spiritual class. Also the parable of the leaven which the woman is described
as having hid in three measures of meal, they declare to make manifest the three
classes. For, according to their teaching, the woman represented Sophia; the three
measures of meal, the three kinds of men--spiritual, animal, and material; while the leaven
denoted the Saviour Himself. Paul, too, very plainly set forth the material, animal,
and spiritual, saying in one place, "As is the earthy, such are they also that are
earthy;"(12) and in another place, "But the animal man receiveth not the things of the
Spirit;"(13) and again: "He that is spiritual judgeth all things."(14) And this,
"The animal man receiveth not the things of the Spirit," they affirm to have been
spoken concerning the Demiurge, who, as being animal, knew neither his mother who was spiritual,
nor her seed, nor the AEons in the Pleroma. And that the Saviour received first-fruits
of those whom He was to save, Paul declared when he said, "And if the first-fruits
be holy, the lump is also holy,"(15) teaching that the expression "first-fruits" denoted
that which is spiritual, but that "the lump" meant us, that is, the animal Church,
the lump of which they say He assumed, and blended it with Himself, inasmuch as He
is "the leaven."
4. Moreover, that Achamoth wandered beyond the Pleroma, and received form from
Christ, and was sought after by the Saviour, they declare that He indicated when
He said, that He had come after that sheep which was gone astray.(16) For they explain
the wandering sheep to mean their mother, by whom they represent the Church as having been
sown. The wandering itself denotes her stay outside of the Pleroma in a state of
varied passion, from which they maintain that matter derived its origin. The woman,
again, who sweeps the house and finds the piece of money, they declare to denote the Sophia
above, who, having lost her enthymesis, afterwards recovered it, on all things
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being purified by the advent of the Saviour. Wherefore this substance also, according
to them, was reinstated in Pleroma. They say, too, that Simeon, "who took Christ
into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant
depart in peace, according to Thy word,"(1) was a type of the Demiurge, who, on the arrival
of the Saviour, learned his own change of place, and gave thanks to Bythus. They
also assert that by Anna, who is spoken of in the gospel(2) as a prophetess, and
who, after living seven years with her husband, passed all the rest of her life in widowhood
until she saw the Saviour, and recognised Him, and spoke of Him to all, was most
plainly indicated Achamoth, who, having for a little while looked upon the Saviour
with His associates, and dwelling all the rest of the time in the intermediate place, waited
for Him till He should come again, and restore her to her proper consort. Her name,
too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her
children."(3) This, too, was done by Paul in these words," But we speak wisdom among them
that are perfect."(4) They declare also that Paul has referred to the conjunctions
within the Pleroma, showing them forth by means of one; for, when writing of the
conjugal union in this life, he expressed himself thus: "This is a great mystery, but I
speak concerning Christ and the Church."(5)
5. Further, they teach that John, the disciple of the Lord, indicated the first
Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing
to set forth the origin of all things, so as to explain how the Father produced the
whole, lays down a certain principle,--that, namely, which was first-begotten by God,
which Being he has termed both the only-begotten Son and God, in whom the Father,
after a seminal manner, brought forth all things. By him the Word was produced, and
in him the whole substance of the AEons, to which the Word himself afterwards imparted form.
Since, therefore, he treats of the first origin of things, he rightly proceeds in
his teaching from the beginning, that is, from God and the Word. And he expresses
himself thus: "In the beginning was the Word, and the Word was with God, and the Word was
God; the same was in the beginning with God."(6) Having first of all distinguished
these three--God, the Beginning, and the Word--he again unites them, that he may
exhibit the production of each of them, that is, of the Son and of the Word, and may at the
same time show their union with one another, and with the Father. For "the beginning"
is in the Father, and of the Father, while "the Word" is in the beginning, and of
the beginning. Very properly, then, did he say, "In the beginning was the Word," for
He was in the Son; "and the Word was with God," for He was the beginning; "and the
Word was God," of course, for that which is begotten of God is God. "The same was
in the beginning with God"--this clause discloses the order of production. "All things were
made by Him, and without Him was nothing made;"(7) for the Word was the author of
form and beginning to all the AEons that came into existence after Him. But "what
was made in Him," says John, "is life."(8) Here again he indicated conjunction; for all things,
he said, were made by Him, but in Him was life. This, then, which is in Him, is more
closely connected with Him than those things which were simply made by Him, for it
exists along with Him, and is developed by Him. When, again, he adds, "And the life
was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia
by that one expression, in order that, by using only one name, he might disclose
their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia
spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because
they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light."(9) Since, therefore,
Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light.
Thus, then, did John by these words reveal both other things and the second Tetrad,
Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad.
For, in discoursing of the Saviour and declaring that all things beyond the Pleroma
received form from Him, he says that He is the fruit of the entire Pleroma. For he
styles Him a "light which shineth in darkness, and which was not comprehended"(10)
by it, inasmuch as, when He imparted form to all those things which had their origin
from passion, He was not known by it.(11) He also styles Him Son, and Aletheia, and
Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as
that of the Only-begotten (given to Him by the Father), full of grace and truth."(12)
(But what John really does
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say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory,
the glory as of the only-begotten of the Father, full of grace and truth."(1)) Thus,
then, does he [according to them] distinctly set forth the first Tetrad, when he
speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does
John tell of the first Ogdoad, and that which is the mother of all the AEons. For
he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe,
and Anthropos, and Ecclesia. Such are the views of Ptolemaeus.(2)
CHAP. IX.--REFUTATION OF THE IMPIOUS INTERPRETATIONS OF THESE HERETICS.
1. You see, my friend, the method which these men employ to deceive themselves,
while they abuse the Scriptures by endeavouring to support their own system out of
them. For this reason, I have brought forward their modes of expressing themselves,
that thus thou mightest understand the deceitfulness of their procedure, and the wickedness
of their error. For, in the first place, if it had been John's intention to set forth
that Ogdoad above, he would surely have preserved the order of its production, and
would doubtless have placed the primary Tetrad first as being, according to them,
most venerable and would then have annexed the second, that, by the sequence of the
names, the order of the Ogdoad might be exhibited, and not after so long an interval,
as if forgetful for the moment and then again calling the matter to mind, he, last of
all, made mention of the primary Tetrad. In the next place, if he had meant to indicate
their conjunctions, he certainly would not have omitted the name of Ecclesia; while,
with respect to the other conjunctions, he either would have been satisfied with the
mention of the male [AEons] (since the others [like Ecclesia] might be understood),
so as to preserve a uniformity throughout; or if he enumerated the conjunctions of
the rest, he would also have announced the spouse of Anthropos, and would not have left
us to find out her name by divination.
2. The fallacy, then, of this exposition is manifest. For when John, proclaiming
one God, the Almighty, and one Jesus Christ, the Only-begotten, by whom all things
were made, declares that this was the Son of God, this the Only-begotten, this the
Former of all things, this the true Light who enlighteneth every man this the Creator of
the world, this He that came to His own, this He that became flesh and dwelt among
us,--these men, by a plausible kind of exposition, perverting these statements, maintain
that there was another Monogenes, according to production, whom they also style Arche.
They also maintain that there was another Saviour, and another Logos, the son of
Monogenes, and another Christ produced for the re-establishment of the Pleroma. Thus
it is that, wresting from the truth every one of the expressions which have been cited,
and taking a bad advantage of the names, they have transferred them to their own
system; so that, according to them, in all these terms John makes no mention of the
Lord Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and Aletheia,
and Logos, and Zoe, and Anthropos, and Ecclesia, according to their hypothesis, he
has, by thus speaking, referred to the primary Ogdoad, in which there was as yet
no Jesus, and no Christ, the teacher of John. But that the apostle did not speak concerning
their conjunctions, but concerning our Lord Jesus Christ, whom he also acknowledges
as the Word of God, he himself has made evident. For, summing up his statements respecting the Word previously mentioned by him, he further declares, "And the Word was
made flesh, and dwelt among us." But, according to their hypothesis, the Word did
not become flesh at all, inasmuch as He never went outside of the Pleroma, but that
Saviour [became flesh] who was formed by a special dispensation [out of all the AEons], and
was of later date than the Word.
3. Learn then, ye foolish men, that Jesus who suffered for us, and who dwelt among
us, is Himself the Word of God. For if any other of the AEons had become flesh for
our salvation, it would have been probable that the apostle spoke of another. But
if the Word of the Father who descended is the same also that ascended, He, namely, the
Only-begotten Son of the only God, who, according to the good pleasure of the Father,
became flesh for the sake of men, the apostle certainly does not speak regarding
any other, or concerning any Ogdoad, but respecting our Lord Jesus Christ. For, according
to them, the Word did not originally become flesh. For they maintain that the Saviour
assumed an animal body, formed in accordance with a special dispensation by an unspeakable providence, so as to become visible and palpable. But flesh is that which was
of old formed for Adam by God out of the dust, and it is this that John has declared
the Word of God became. Thus is their primary and first-begotten Ogdoad brought to
nought. For, since Logos, and Monogenes, and Zoe, and Phos, and Sorer, and Christus, and
the Son of God, and He who became incarnate for us, have been proved to be one and
the same, the Ogdoad which they have built up at once falls to pieces. And when this
is destroyed,
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their whole system sinks into ruin,--a system which they falsely dream into existence,
and thus inflict injury on the Scriptures, while they build up their own hypothesis.
4. Then, again, collecting a set of expressions and names scattered here and there
[in Scripture], they twist them, as we have already said, from a natural to a non-natural
sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support(1) them out of the poems of Homer, so
that the ignorant imagine that Homer actually composed the verses bearing upon that
hypothesis, which has, in fact, been but newly constructed; and many others are led
so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not
have composed them. Of this kind(2) is the following passage, where one, describing
Hercules as having been sent by Eurystheus to the dog in the infernal regions, does
so by means of these Homeric verses,--for there can be no objection to our citing these
by way of illustration, since the same sort of attempt appears in both:--
"Thus saying, there sent forth from his house deeply groaning."-- Od., x. 76.
"The hero Hercules conversant with mighty deeds."--Od., xxi. 26.
Eurystheus, the son of Sthenelus, descended from Perseus."--Il., xix. 123.
"That he might bring from Erebus the dog of gloomy Pluto."--Il., viii. 368.
"And he advanced like a mountain-bred lion confident of strength."--Od., vi. 130.
"Rapidly through the city, while all his friends followed."--Il., xxiv. 327.
"Both maidens, and youths, and much-enduring old men."--Od., xi. 38.
"Mourning for him bitterly as one going forward to death."--Il., xxiv. 328.
"But Mercury and the blue-eyed Minerva conducted him."--Od., xi. 626.
"For she knew the mind of her brother, how it laboured with grief."--Il., ii.
409.
Now, what simple-minded man, I ask, would not be led away by such verses as these
to think that Homer actually framed them so with reference to the subject indicated?
But he who is acquainted with the Homeric writings will recognise the verses indeed,
but not the subject to which they are applied, as knowing that some of them were spoken
of Ulysses, others of Hercules himself, others still of Priam, and others again of
Menelaus and Agamemnon. But if he takes them and restores each of them to its proper
position, he at once destroys the narrative in question. In like manner he also who retains
unchangeable(3) in his heart the rule of the truth which he received by means of
baptism, will doubtless recognise the names, the expressions, and the parables taken
from the Scriptures, but will by no means acknowledge the blasphemous use which these
men make of them. For, though he will acknowledge the gems, he will certainly not
receive the fox instead of the likeness of the king. But when he has restored every
one of the expressions quoted to its proper position, and has fitted it to the body of
the truth, he will lay bare, and prove to be without any foundation, the figment
of these heretics.
5. But since what may prove a finishing-stroke(4) to this exhibition is wanting,
so that any one, on following out their farce to the end, may then at once append
an argument which shall overthrow it, we have judged it well to point out, first
of all, in what respects the very fathers of this fable differ among themselves, as if they
were inspired by different spirits of error. For this very fact forms an a priori
proof that the truth proclaimed by the Church is immoveable,(5) and that the theories
of these men are but a tissue of falsehoods.
CHAP. X.--UNITY OF THE FAITH OF THE CHURCH THROUGHOUT THE WHOLE WORLD.
1. The Church, though dispersed through our the whole world, even to the ends
of the earth, has received from the apostles and their disciples this faith: [She
believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea,
and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate
for our salvation; and in the Holy Spirit, who proclaimed through the prophets the
dispensations(6) of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of
the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in
the glory of the Father "to gather all things in one,"(7) and to raise up anew all
flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour,
and King, according to the will of the invisible Father, "every knee should bow,
of things in heaven,, and things in earth, and things under the earth, and that every
tongue should confess"(8) to Him, and that He should execute just judgment towards all;
that He may send "spiritual wickednesses,"(9) and
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the angels who transgressed and became apostates, together with the ungodly, and unrighteous,
and wicked, and profane among men, into everlasting fire; but may, in the exercise
of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of
their Christian course], and others from [the date of] their repentance, and may
surround them with everlasting glory.
2. As I have already observed, the Church, having received this preaching and
this faith, although scattered throughout the whole world, yet, as if occupying but
one house, carefully preserves it. She also believes these points [of doctrine] just
as if she had but one soul, and one and the same heart, and she proclaims them, and teaches
them, and hands them down, with perfect harmony, as if she possessed only one mouth.
For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not
believe or hand down anything different, nor do those in Spain, nor those in Gaul,
nor those in the East, nor those in Egypt, nor those in Libya, nor those which have
been established in the central regions(1) of the world. But as the sun, that creature
of God, is one and the same throughout the whole world, so also the preaching of
the truth shineth everywhere, and enlightens all men that are willing to come to
a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted
he may be in point of eloquence, teach doctrines different from these (for no one
is greater than the Master); nor, on the other hand, will he who is deficient in
power of expression inflict injury on the tradition. For the faith being ever one and the
same, neither does one who is able at great length to discourse regarding it, make
any addition to it, nor does one, who can say but little diminish it.
3. It does not follow because men are endowed with greater and less degrees of
intelligence, that they should therefore change the subject-matter [of the faith]
itself, and should conceive of some other God besides Him who is the Framer, Maker,
and Preserver of this universe, (as if He were not sufficient(2) for them), or of another
Christ, or another Only-begotten. But the fact referred to simply implies this, that
one may [more accurately than another] bring out the meaning of those things which
have been spoken in parables, and accommodate them to the general scheme of the faith;
and explain [with special clearness] the operation and dispensation of God connected
with human salvation; and show that God manifested longsuffering in regard to the
apostasy of the angels who transgressed, as also with respect to the disobedience of men;
and set forth why it is that one and the same God has made some things temporal and
some eternal, some heavenly and others earthly; and understand for what reason God,
though invisible, manifested Himself to the prophets not under one form, but differently
to different individuals; and show why it was that more covenants than one were given
to mankind; and teach what was the special character of each of these covenants;
and search out for what reason "God(3) hath concluded every man(4) in unbelief, that He
may have mercy upon all;" and gratefully(5) describe on what account the Word of
God became flesh and suffered; and relate why the advent of the Son of God took place
in these last times, that is, in the end, rather than in the beginning [of the world]; and
unfold what is contained in the Scriptures concerning the end [itself], and things
to come; and not be silent as to how it is that God has made the Gentiles, whose
salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints;
and discourse how it is that "this mortal body shall put on immortality, and this
corruptible shall put on incorruption;"(6) and proclaim in what sense [God] says,
"'That is a people who was not a people; and she is beloved who was not beloved;"(7) and
in what sense He says that "more are the children of her that was desolate, than
of her who possessed a husband."(8) For in reference to these points, and others
of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and
knowledge of God; how unsearchable are His judgments, and His ways past finding out!"(9)
But [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring AEon,
their mother and his, and should thus proceed to such a pitch of blasphemy; nor does
it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an
innumerable tribe of AEons, as these teachers who are destitute of truly divine wisdom
maintain; while the Catholic Church pos-
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sesses one and the same faith throughout the whole world, as we have already said.
CHAP. XI.--THE OPINIONS OF VALENTINUS, WITH THOSE OF HIS DISCIPLES AND OTHERS.
1. Let us now look at the inconsistent opinions of those heretics (for there are
some two or three of them), how they do not agree in treating the same points, but
alike, in things and names, set forth opinions mutually discordant. The first(1)
of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar
character of his own school, taught as follows: He maintained that there is a certain
Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second
was produced, one part of whom he names Pater, and the other Aletheia. From this
Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the
primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have
before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which
separating from the rest, and falling from its original condition, produced the rest(2)
of the universe. He also supposed two beings of the name of Horos, the one of whom
has his place between Bythus and the rest of the Pleroma, and divides the created
AEons from the uncreated Father, while the other separates their mother from the
Pleroma. Christ also was not produced from the AEons within the Pleroma, but was brought forth
by the mother who had been excluded from it, in virtue of her remembrance of better
things, but not without a kind of shadow. He, indeed, as being masculine, having
severed the shadow from himself, returned to the Pleroma; but his mother being left with
the shadow, and deprived of her spiritual substance, brought forth another son, namely,
the Demiurge, whom he also styles the supreme ruler of all those things which are
subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand
power, in which particular he agrees with those falsely called Gnostics, of whom
to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from
him who was separated from their mother, and united to the rest, that is, from Theletus,
sometimes as springing from him who returned into the Pleroma, that is, from Christ;
and at other times still as derived from Anthropos and Ecclesia. And he declares
that the Holy Spirit was produced by Aletheia(5) for the inspection and fructification
of the AEons, by entering invisibly into them, and that, in this way, the AEons brought
forth the plants of truth.
2. Secundus again affirms that the primary Ogdoad consists of a right hand and
a left hand Tetrad, and teaches that the one of these is called light, and the other
darkness. But he maintains that the power which separated from the rest, and fell
away, did not proceed directly from the thirty AEons, but from their fruits.
3. There is another,(4) who is a renowned teacher among them, and who, struggling
to reach something more sublime, and to attain to a kind of higher knowledge, has
explained the primary Tetrad as follows: There is [he says] a certain Proarche who
existed before all things, surpassing all thought, speech, and nomenclature, whom I call
Monotes (unity). Together with this Monotes there exists a power, which again I term
Henotes (oneness). This Henotes and Monotes, being one, produced, yet not so as to
bring forth [apart from themselves, as an emanation] the beginning of all things, an intelligent,
unbegotten, and invisible being, which beginning language terms "Monad." With this
Monad there co-exists a power of the same essence, which again I term Hen (One). These powers then--Monotes, and Henotes, and Monas, and Hen--produced the remaining
company of the AEons.
4. Iu, Iu! Pheu, Pheu!--for well may we utter these tragic exclamations at such
a pitch of audacity in the coining of names as he has displayed without a blush,
in devising a nomenclature for his system of falsehood. For when he declares: There
is a certain Proarche before all things, surpassing all thought, whom I call Monoten; and
again, with this Monotes there co-exists a power which I also call Henores,--it is
most manifest that he confesses the things which have been said to be his own invention,
and that he himself has given names to his scheme of things, which had never been previously
suggested by any other. It is manifest also, that he himself is the one who has had
sufficient audacity to coin these names; so that, unless he had appeared in the world, the truth would still have been destitute of a name. But, in that case, nothing
hinders any other, in dealing with the same subject, to affix names after such a
fashion as the following: There(5) is a certain Proarche, royal, surpassing all thought, a power existing before every other substance, and extended into space in every direction.
But along with it there exists a power which I term a Gourd; and along
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with this Gourd there exists a power which again I term Utter-Emptiness. This Gourd
and Emptiness, since they are one, produced (and yet did not simply produce, so as
to be apart from themselves) a fruit, everywhere visible, eatable, and delicious,
which fruit-language calls a Cucumber. Along with this Cucumber exists a power of the same
essence, which again I call a Melon. These powers, the Gourd, Utter-Emptiness, the
Cucumber, and the Melon, brought forth the remaining multitude of the delirious melons
of Valentinus.(1) For if it is fitting that that language which is used respecting the
universe be transformed to the primary Tetrad, and if any one may assign names at
his pleasure, who shall prevent us from adopting these names, as being much more
credible [than the others], as well as in general use, and understood by all?
5. Others still, however, have called their primary and first-begotten Ogdoad
by the following names: first, Proarche; then Anennoetos; thirdly, Arrhetos; and
fourthly, Aoratos. Then, from the first, Proarche, there was produced, in the first
and fifth place, Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos,
in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and
eighth place, Agennetos. This is the Pleroma of the first Ogdoad. They maintain that these powers were anterior to Bythus and Sige, that they may appear more perfect
than the perfect, and more knowing than the very Gnostics To. these persons one may
justly exclaim: "O ye trifling sophists!" since, even respecting Bythus himself,
there are among them many and discordant opinions. For some/declare him to be without a consort,
and neither male nor female, and, in fact, nothing at all; while others affirm him
to be masculo-feminine, assigning to him the nature of a hermaphrodite; others, again, allot Sige to him as a spouse, that thus may be formed the first conjunction.
CHAP. XII.--THE DOCTRINES OF THE FOLLOWERS OF PTOLEMY AND COLORBASUS.
1. But the followers of Ptolemy say(2) that he [Bythos] has two consorts, which
they also name Diatheses (affections), viz., Ennoae and Thelesis. For, as they affirm,
he first conceived the thought of producing something, and then willed to that effect. Wherefore, again, these two affections, or powers, Ennoea and Thelesis, having intercourse,
as it were, between themselves, the production of Monogenes and Aletheia took place
according to conjunction. These two came forth as types and images of the two affections of the Father,--visible representations of those that were invisible,--Nous
(i.e., Monogenes) of Thelesis, and Aletheia of Ennoea, and accordingly the image
resulting from Thelesis was masculine,(3) while that from Ennoea was feminine. Thus
Thelesis (will) became, as it were, a faculty of Ennoea (thought). For Ennoea continually
yearned after offspring; but she could not of herself bring forth that which she
desired. But when the power of Thelesis (the faculty of will) came upon her, then
she brought forth that on which she had brooded.
2. These fancied beings(4) (like the Jove of Homer, who is represented(5) as passing
an anxious sleepless night in devising plans for honouring Achilles and destroying
numbers of the Greeks) will not appear to you, my dear friend, to be possessed of
greater knowledge than He who is the God of the universe. He, as soon as He thinks,
also performs what He has willed; and as soon as He wills, also thinks that which
He has willed; then thinking when He wills, and then willing when He thinks, since
He is all thought, [all will, all mind, all light,](6) all eye, all ear, the one entire fountain
of all good things.
3. Those of them, however, who are deemed more skilful than the persons who have
just been mentioned, say that the first Ogdoad was not produced gradually, so that
one AEon was sent forth by another, but that all(7) the AEons were brought into existence at once by Propator and his Ennoea. He (Colorbasus) affirms this as confidently
as if he had assisted at their birth. Accordingly, he and his followers maintain
that Anthropos and Ecclesia were not produced,(8) as others hold, from Logos and
Zoe; but, on the contrary, Logos and Zoe from Anthropos and Ecclesia. But they express this in
another form, as follows: When the Propator conceived the thought of producing something,
he received the name of Father. But because what he did produce was true, it was
named Aletheia. Again, when he wished to reveal himself, this was termed Anthropos.
Finally, when he produced those whom he had previously thought of, these were named
Ecclesia. Anthropos, by speaking, formed Logos: this is the first-born son. But Zoe
followed upon Logos; and thus the first Ogdoad was completed.
4. They have much contention also among themselves respecting the Saviour. For
some
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maintain that he was formed out of all; wherefore also he was called Eudocetos, because
the whole Pleroma was well pleased through him to glorify the Father. But others
assert that he was produced from those ten AEons alone who sprung from Logos and
Zoe, and that on this account he was called Logos and Zoe, thus preserving the ancestral
names.(1) Others, again, affirm that he had his being from those twelve AEons who
were the offspring of Anthropos and Ecclesia; and on this account he acknowledges
himself the Son of man, as being a descendant of Anthropos. Others still, assert that he was
produced by Christ and the Holy Spirit, who were brought forth for the security of
the Pleroma; and that on this account he was called Christ, thus preserving the appellation of the Father, by whom he was produced. And there are yet others among them who
declare that the Propator of the whole, Proarche, and Proanennoetos is called Anthropos;
and that this is the great and abstruse mystery, namely, that the Power which is
above all others, and contains all in his embrace, is termed Anthropos; hence does the
Saviour style himself the "Son of man."
CHAP. XIII.--THE DECEITFUL ARTS AND NEFARIOUS PRACTICES OF MARCUS.
I. But(2) there is another among these heretics, Marcus by name, who boasts himself
as having improved upon his master. He is a perfect adept in magical impostures,
and by this means drawing away a great number of men, and not a few women, he has
induced them to join themselves to him, as to one who is possessed of the greatest knowledge
and perfection, and who has received the highest power from the invisible and ineffable
regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus(3) to the craftiness of the magi, as they
are called, he is regarded by his senseless and cracked-brain followers as working
miracles by these means.
2. Pretending(4) to consecrate cups mixed with wine, and protracting to great
length the word of invocation, he contrives to give them a purple and reddish colour,
so that Charis,(5) who is one of those that are superior to all things, should be
thought to drop her own blood into that cup through means of his invocation, and that thus
those who are present should be led to rejoice to taste of that cup, in order that,
by so doing, the Charis, who is set forth by this magician, may also flow into them.
Again, handing mixed cups to the women, he bids them consecrate these in his presence.
When this has been done, he himself produces another cup of much larger size than
that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same
time pronounces these words: "May that Chaffs who is before all things, and who transcends
all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain
other like words, and thus goading on the wretched woman [to madness], he then appears
a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing
several other similar things, he has completely deceived many, and drawn them away
after him.
3. It appears probable enough that this man possesses a demon as his familiar
spirit, by means of whom he seems able to prophesy,(6) and also enables as many as
he counts worthy to be partakers of his Charis themselves to prophesy. He devotes
himself especially to women, and those such as are well-bred, and elegantly attired, and of
great wealth, whom he frequently seeks to draw after him, by addressing them in such
seductive words as these: "I am eager to make thee a partaker of my Charis, since
the Father of all doth continually behold thy angel before His face. Now the place of thy
angel is among us:(7) it behoves us to become one. Receive first from me and by me
[the gift of] Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that
thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial
chamber. Receive from me a spouse, and become receptive of him, while thou art received
by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;"
then engaging, for the second time, in certain invocations, so as to astound his
deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee,
and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly
excited in soul by the expectation that it is herself who is to prophesy, her heart
beating violently [from emotion], reaches the requisite pitch of audacity, and idly
as well as impudently utters some nonsense as it happens. to occur to her, such as
might be ex-
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pected from one heated by an empty spirit. (Referring to this, one superior to me
has observed, that the soul is both audacious and impudent when heated with empty
air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus
for having imparted to her of his own Chaffs. She then makes the effort to reward him, not
only by the gift of her possessions (in which way he has collected a very large fortune),
but also by yielding up to him her person, desiring in every way to be united to
him, that she may become altogether one with him.
4. But already some of the most faithful women, possessed of the fear of God,
and not being deceived (whom, nevertheless, he did his best to seduce like the rest
by bidding them prophesy), abhorring and execrating him, have withdrawn from such
a vile company of revellers. This they have done, as being well aware that the gift of prophecy
is not conferred on men by Marcus, the magician, but that only those to whom God
sends His grace from above possess the divinely-bestowed power of prophesying; and
then they speak where and when God pleases, and not when Marcus orders them to do so.
For that which commands is greater and of higher authority than that which is commanded,
inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their
feasts to play at drawing lots, and [in accordance with the lot] to command one another
to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic
spirit, though he is but a man, which is impossible. But such spirits as are commanded
by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not
hold fast that well-compacted faith which they received at first through the Church.
5. Moreover, that this Marcus compounds philters and love-potions, in order to
insult the persons of some of these women, if not of all, those of them who have
returned to the Church of God--a thing which frequently occurs--have acknowledged,
confessing, too, that they have been defiled by him, and that they were filled with a burning
passion towards him. A sad example of this occurred in the case of a certain Asiatic,
one of our deacons, who had received him (Marcus) into his house. His wife, a woman
of remarkable beauty, fell a victim both in mind and body to this magician, and, for
a long time, travelled about with him. At last, when, with no small difficulty, the
brethren had converted her, she spent her whole time in the exercise of public confession,(1) weeping over and lamenting the defilement which she had received from this magician.
6. Some of his disciples, too, addicting themselves(2) to the same practices,
have deceived many silly women, and defiled them. They proclaim themselves as being
"perfect," so that no one can be compared to them with respect to the immensity of
their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles.
They assert that they themselves know more than all others, and that they alone have
imbibed the greatness of the knowledge of that power which is unspeakable. They also
maintain that they have attained to a height above all power, and that therefore they
are free in every respect to act as they please, having no one to fear in anything.
For they affirm, that because of the "Redemption"(3) it has come to pass that they
can neither be apprehended, nor even seen by the judge. But even if he should happen to
lay hold upon them, then they might simply repeat these words, while standing in
his presence along with the "Redemption:" "O thou, who sittest beside God,(4) and
the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold
the face of the Father, having thee as their guide and introducer, do derive their
forms(5) from above, which she in the greatness of her daring inspiring with mind
on account of the goodness of the Propator, produced us as their images, having her mind
then intent upon the things above, as in a dream,--behold, the judge is at hand,
and the crier orders me to make my defence. But do thou, as being acquainted with
the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality
but one cause."(6) Now, as soon as the Mother hears these words, she puts the Homeric(7)
helmet of Pluto upon them, so that they may invisibly escape the judge. And then
she immediately catches them up, conducts them into the bridal chamber, and hands
them over to their consorts.
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7. Such are the words and deeds by which, in our own district of the Rhone, they
have deluded many women, who have their consciences seared as with a hot iron.(1)
Some of them, indeed, make a public confession of their sins; but others of them
are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life
of God, have, some of them, apostatized altogether; while others hesitate between
the two courses, and incur that which is implied in the proverb, "neither without
nor within;" possessing this as the fruit from the seed of the children of knowledge.
CHAP. XIV.--THE VARIOUS HYPOTHESES OF MARCUS AND OTHERS. THEORIES RESPECTING LETTERS
AND SYLLABLES.
1. This Marcus(2) then, declaring that he alone was the matrix and receptacle
of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth
in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible
and indescribable places in the form of a woman (for the world could not have borne
it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men.
This was done in the following terms: When first the unoriginated, inconceivable
Father, who is without material substance,(3) and is neither male nor female, willed
to bring forth that which is ineffable to Him, and to endow with form that which is invisible,
He opened His mouth, and sent forth the Word similar to Himself, who, standing near,
showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He
spoke the first word of it, which was the beginning(4) [of all the rest], and that
utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters.
Finally, He pronounced the fourth, which was composed of twelve letters. Thus took
place the enunciation of the whole name, consisting of thirty letters, and four distinct
utterances. Each of these elements has its own peculiar letters, and character, and
pronunciation, and forms, and images, and there is not one of them that perceives
the shape of that [utterance] of which it is an element. Neither does any one know(5)
itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines
that by its own utterance it does in fact name the whole. For while every one of
them is a part of the whole, it imagines its own sound to be the whole name, and
does not leave off sounding until, by its own utterance, it has reached the last letter
of each of the elements. This teacher declares that the restitution of all things
will take place, when all these, mixing into one letter, shall utter one and the
same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce
in concert.(6) The diverse sounds (he adds) are those which give form to that AEon
who is without material substance and unbegotten, and these, again, are the forms
which the Lord has called angels, who continually behold the face of the Father.(7)
2. Those names of the elements which may be told, and are common, he has called
AEons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that
each of these, and all that is peculiar to every one of them, is to be understood
as contained in the name Ecclesia. Of these elements, the last letter of the last one uttered
its voice, and this sound(8) going forth generated its own elements after the image
of the [other] elements, by which he affirms, that both the things here below were
arranged into the order they occupy, and those that preceded them were called into existence.
He also maintains that the letter itself, the sound of which followed that sound
below, was received up again by the syllable to which it belonged, in order to the
completion of the whole, but that the sound remained below as if cast outside. But
the element itself from which the letter with its special pronunciation descended
to that below, he affirms to consist of thirty letters, while each of these letters,
again, contains other letters in itself, by means of which the name of the letter is expressed.
And thus, again, others are named by other letters, and others still by others, so
that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:--The word Delta con-
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tains five letters, viz., D, E, L, T, A: these letters again, are written by other
letters,(1) and others still by others. If, then, the entire composition of the word
Delta [when thus analyzed] runs out into infinitude, letters continually generating
other letters, and following one another in constant succession, how much raster than
that [one] word is the [entire] ocean of letters! And if even one letter be thus
infinite, just consider the immensity of the letters in the entire name; out of which
the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing
the incomprehensibleness of His own nature, assigned to the elements which He also
terms AEons, [the power] of each one uttering its own enunciation, because no one
of them was capable by itself of uttering the whole.
3.Moreover, the Tetrad, explaining these things to him more fully, said:--I wish
to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings
above, that thou mayest see her without a veil, and understand her beauty--that thou
mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high,
Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and
Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta
and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her
legs, Kappa and Omicron; her ancles, Lambda and Xi; her feet, Mu and Nu. Such is
the body of Truth, according to this magician, such the figure of the element, such
the character of the letter. And he calls this element Anthropos (Man), and says that is
the fountain of all speech, and the beginning of all sound, and the expression of
all that is unspeakable, and the mouth of the silent Sige. This indeed is the body
of Truth. But do thou, elevating the thoughts of thy mind on high, listen from the mouth of
Truth to the self-begotten Word, who is also the dispenser of the bounty of the Father.
4. When she (the Tetrad) had spoken these things, Aletheia looked at him, opened
her mouth, and uttered a word. That word was a name, and the name was this one which
we do know and speak of, viz., Christ Jesus. When she had uttered this name, she
at once relapsed into silence. And as Marcus waited in the expectation that she would say
something more, the Tetrad again came forward and said, "Thou hast reckoned as contemptible
that word which thou hast heard from the mouth of Aletheia. This which thou knowest and seemest to possess, is not an ancient name. For thou possessest the sound
of it merely, whilst thou art ignorant of its power. For Jesus (I<greek>hsous</greek>)
is a name arithmetically(2) symbolical, consisting of six letters, and is known by
all those that belong to the called. But that which is among the AEons of the Pleroma
consists of many parts, and is of another form and shape, and is known by those [angels]
who are joined in affinity with Him, and whose figures (mightinesses) are always
present with Him.
5. Know, then, that the four-and-twenty letters which you possess are symbolical
emanations of the three powers that contain the entire number of the elements above.
For you are to reckon thus--that the nine mute(3) letters are [the images] of Pater
and Aletheia, because they are without voice, that is, of such a nature as cannot be
uttered or pronounced. But the semi-vowels(4) represent Logos and Zoe, because they
are, as it were, midway between the consonants and the vowels, partaking(5) of the
nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch
as a voice proceeding from Anthropos gave being to them all; for the sound of the
voice imparted to them form. Thus, then, Logos and Zoe possess eight [of these letters];
Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted
to each was unequal, He who existed in the Father came down, having been specially
sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all
that one power which flows from all. Thus that division which had only seven letters,
received the power of eight,(6) and the three sets were rendered alike in point of
number, all becoming Ogdoads; which three, when brought together, constitute the number
four-and-twenty. The three elements, too (which he declares to exist in conjunction
with three powers,(7) and thus form the six from which have flowed the twenty-four
letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same
number with them; and these elements he maintains to belong to Him who cannot be
named. These, again, were endowed by the three powers with a resemblance to Him who
is invisible. And he says that those letters which we call double(8) are the images of
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the images of these elements; and if these be added to the four-and-twenty letters,
by the force of analogy they form the number thirty.
6. He asserts that the fruit of this arrangement and analogy has been manifested
in the likeness of an image, namely, Him who, after six days, ascended(1) into the
mountain along with three others, and then became one of six (the sixth),(2) in which
character He descended and was contained in the Hebdomad, since He was the illustrious
Ogdoad,(3) and contained in Himself the entire number of the elements, which the
descent of the dove (who is Alpha and Omega) made clearly manifest, when He came
to be baptized; for the number of the dove is eight hundred and one.(4) And for this reason
did Moses declare that man was formed on the sixth day; and then, again, according
to arrangement, it was on the sixth day, which is the preparation, that the last
man appeared, for the regeneration of the first, Of this arrangement, both the beginning and
the end were formed at that sixth hour, at which He was nailed to the tree. For that
perfect being Nous, knowing that the number six had the power both of formation and
regeneration, declared to the children of light, that regeneration which has been wrought
out by Him who appeared as the Episemon in regard to that number. Whence also he
declares it is that the double letters(5) contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters.
7. He employed as his instrument, as the Sige of Marcus declares, the power of
seven letters,(6) in order that the fruit of the independent will [of Achamoth] might
be revealed. "Consider this present Episemon," she says--"Him who was formed after
the [original] Episemon, as being, as it were, divided or cut into two parts, and remaining
outside; who, by His own power and wisdom, through means of that which had been produced
by Himself, gave life to this world, consisting of seven powers,(7) after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything
visible. And He indeed uses this work Himself as if it had been formed by His own
free will; but the rest, as being images of what cannot be [fully] imitated, are
subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha,
the next to this Epsilon, the third Eta, the fourth, which is also in the midst of
the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,"--as the Sige
of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently
asserts. "And these powers," she adds, "being all simultaneously clasped in each
other's embrace, do sound out the glory of Him by whom they were produced; and the glory of
that sound is transmitted upwards to the Propator." She asserts, moreover, that "the
sound of this uttering of praise, having been wafted to the earth, has become the
Framer and the Parent of those things which are on the earth."
8. He instances, in proof of this, the case of infants who have just been born,
the cry of whom, as soon as they have issued from the womb, is in accordance with
the sound of every one of these elements. As, then, he says, the seven powers glorify
the Word, so also does the complaining soul of infants.(8) For this reason, too, David
said: "Out of the mouth of babes and sucklings Thou hast perfected praise;"(9) and
again: "The heavens declare the glory of God."(10) Hence also it comes to pass, that
when the soul is involved in difficulties and distresses, for its own relief it calls out,
"Oh" (<greek>W</greek>), in honour of the letter in question,(11) so that its cognate
soul above may recognise [its distress], and send down to it relief.
9. Thus it is, that in regard to the whole name,(12) which consists of thirty
letters, and Bythus, who receives his increase from the letters of this [name], and,
moreover, the body of Aletheia, which is composed of twelve members, each of which
consists of two letters, and the voice which she uttered without having spoken at all, and
in regard to the analysis of that name which cannot be expressed in words, and the
soul of the world and of man, according as they possess that arrangement, which is
after the image [of things above], he has uttered his nonsensical opinions. It remains
that I relate how the Tetrad showed him from the names a power equal in number; so
that nothing, my friend, which I have received as spoken by him, may remain unknown
to thee; and thus thy request, often proposed to me, may be fulfilled.
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CHAP. xv.--SIGE RELATES TO MARCUS THE GENERATION OF THE TWENTY-FOUR ELEMENTS AND
OF JESUS. EXPOSURE OF THESE ABSURDITIES.
1. The all-wise Sige then announced the production of the four-and-twenty elements
to him as follows:--Along with Monotes there coexisted Henotes, from which sprang
two productions, as we have remarked above, Monas and Hen, which, added to the other
two, make four, for twice two are Four. And again, two and four, when added together,
exhibit the number six. And further, these six being quadrupled, give rise to the
twenty-four forms. And the names of the first Tetrad, which are understood to be
most holy, and not capable of being expressed in words, are known by the Son alone, while the
father also knows what they are. The other names which are to be uttered with respect,
and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the
name Arrhetos contains in itself seven letters, Seige(1) five, Pater five, and Aletheia
seven. If all these be added together--twice five, and twice seven--they complete
the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos
and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour
which may be pronounced, viz., Jesus 'I<greek>hsous</greek>, consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the
Son(2) (<greek>uios</greek> X<greek>reistos</greek>) comprises twelve letter, but
that which is unpronounceable in Christ contains thirty letters. And for this reason
he declares that fie is Alpha and Omega, that he may indicate the dove, inasmuch as that
bird has this number [in its name].
2. But Jesus, he affirms, has the following unspeakable origin. From the mother
of all things, that is, the first Tetrad; there came forth the second Tetrad, after
the manner of a daughter; and thus an Ogdoad was formed, from which, again, a Decad
proceeded: thus was produced a Decad and an Ogdoad. The Decad, then, being joined with
the Ogdoad, and multiplying it ten times, gave rise to the number eighty; and, again,
multiplying eighty ten times, produced the number eight hundred. Thus, then, the
whole number of the letters proceeding from the Ogdoad [multiplied] into the Decad, is
eight hundred and eighty-eight.(3) This is the name of Jesus; for this name, if you
reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight.
Thus, then, you have a clear statement of their opinion as to the origin of the supercelestial
Jesus. Wherefore, also, the alphabet of the Greeks contains eight Monads, eight Decads,
and eight Hecatads(4), which present the number eight hundred and eighty-eight, that is, Jesus, who is formed of all numbers; and on this account He is called
Alpha and Omega, indicating His origin from all. And, again, they put the matter
thus: If the first Tetrad be added up according to the progression of number, the
number ten appears. For one, and two, and three, and four, when added together, form ten;
and this, as they will have it, is Jesus. Moreover, Chreistus, he says, being a word
of eight letters, indicates the first Ogdoad, and this, when multiplied by ten, gives
birth to Jesus (888). And Christ the Son, he says, is also spoken of, that is, the Duodecad.
For the name Son, (<greek>uios</greek>) contains four letters, and Christ (Chreistus)
eight, which, being combined, point out the greatness of the Duodecad. But, he alleges, before the Episemon of this name appeared, that is Jesus the Son, mankind
were involved in great ignorance and error. But when this name of six letters was
manifested (the person bearing it clothing Himself in flesh, that He might come under
the apprehension of man's senses, and having in Himself these six and twenty-four letters),
then, becoming acquainted with Him, they ceased from their ignorance, and passed
from death unto life, this name serving as their guide to the Father of truth.(5)
For the Father of all had resolved to put an end to ignorance, and to destroy death. But
this abolishing of ignorance was just the knowledge of Him. And therefore that man
(Anthropos) was chosen according to His will, having been formed after the image
of the [corresponding] power above.
3. As to the AEons, they proceeded from the Tetrad, and in that Tetrad were Anthropos
and Ecclesia, Logos and Zoe. The powers, then, he declares, who emanated from these,
generated that Jesus who appeared upon the earth. The angel Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the Highest that of Anthropos,
while the Virgin pointed out the place of Ecclesia. And thus, by a special dispensation,
there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the
Word. And on His coming to the water [of baptism], there descended on Him, in the
form of a dove,
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that Being who had formerly ascended on high, and completed the twelfth number, in
whom there existed the seed of those who were produced contemporaneously with Himself,
and who descended and ascended along with Him. Moreover, he maintains that power
which descended was the seed of the Father, which had in itself both the Father and the
Son, as well as that power of Sige which is known by means of them, but cannot be
expressed in language, and also all the AEons. And this was that Spirit who spoke
by the mouth of Jesus, and who confessed that He was the son of Man as well as revealed the
Father, and who, having descended into Jesus, was made one with Him. And he says
that the Saviour formed by special dispensation did indeed destroy death, but that
Christ made known the Father.(1) He maintains, therefore, that Jesus is the name of that man
formed by a special dispensation, and that He was formed after the likeness and form
of that [heavenly] Anthropos, who was about to descend upon Him. After He had received
that AEon, He possessed Anthropos himself, and Loges himself, and Pater, and Arrhetus,
and Sige, and Aletheia, and Ecclesia, and Zoe.
4. Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and every
kind of tragic exclamation or utterance of misery.(2) For who would not detest one
who is the wretched centriver of such audacious falsehoods, when he perceives the
truth turned by Marcus into a mere image, and that punctured all over with the letters of
the alphabet? The Greeks confess that they first received sixteen letters from Cadmus,
and that but recently, as compared with the beginning, [the vast antiquity of which
is implied] in the common proverb: "Yesterday and before;"(3) and afterwards, in the
course of time, they themselves invented at one period the aspirates, and at another
the double letters, while, last of all, they say Palamedes added the long letters
to the former. Was it so, then, that until these things took place among the Greeks, truth
had no existence? For, according to thee, Marcus, the body of truth is posterior
to Cadmus and those who preceded him--posterior also to those who added the rest
of the letters--posterior even to thyself! For thou alone hast formed that which is called by
thee the truth into an [outward, visible] image.
5. But who will tolerate thy nonsensical Sige, who names Him that cannot be named,
and expounds the nature of Him that is unspeakable, and searches out Him that is
unsearchable, and declares that He whom thou maintainest to be destitute of body
and form, opened His mouth and sent forth the Word, as if He were included among organized
beings; and that His Word, while like to His Author, and bearing the image of the
invisible, nevertheless consisted of thirty elements and four syllables? It will
follow, then, according to thy theory, that the Father of all, in accordance with the likeness
of the Word, consists of thirty elements and four syllables! Or, again, who will
tolerate thee in thy juggling with forms and numbers,--at one time thirty, at another
twenty-four, and at another, again, only six,--whilst thou shuttest up [in these] the
Word of God, the Founder, and Framer, and Maker of all things; and then, again, cutting
Him up piecemeal into four syllables and thirty elements; and bringing down the Lord
of all who founded the heavens to the number eight hundred and eighty-eight, so that
He should be similar to the alphabet; and subdividing the Father, who cannot be contained,
but contains all things, into a Tetrad, and an Ogdoad, and a Decad, and a Duodecad; and by such multiplications, setting forth the unspeakable and inconceivable nature
of the Father, as thou thyself declarest it to be? And showing thyself a very Daedalus
for evil invention, and the wicked architect of the supreme power, thou dost construct a nature and substance for Him whom thou callest incorporeal and immaterial,
out of a multitude of letters, generated the one by the other. And that power whom
thou affirmest to be indivisible, thou dost nevertheless divide into consonants,
and vowels, and semi-vowels; and, falsely ascribing those letters which are mute to the Father
of all things, and to His Enncea (thought), thou hast driven on all that place confidence
in thee to the highest point of blasphemy, and to the grossest impiety.(4)
6. With good reason, therefore, and very fittingly, in reference to thy rash attempt,
has that divine elders and preacher of the truth burst forth in verse against thee
as follows:--
"Marcus, thou former of idols, inspector of portents, Skill'd in consulting the
stars, and deep in the black arts of magic,
Ever by tricks such as these confirming the doctrines of error,
Furnishing signs unto those involved by thee in deception,
Wonders of power that is utterly severed from God and apostate,
Which Satan, thy true father, enables thee still to accomplish,
By means of Azazel, that fallen and yet mighty angel,--
Thus making thee the precursor of his own impious actions."
Such are the words of the saintly elder. And I shall endeavour to state the remainder
of their mystical system, which runs out to great length, in brief compass, and to
bring to the light what
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has for a long time been concealed. For in this way such things will become easily
susceptible of exposure by all.
CHAP. XVI.--ABSURD INTERPRETATIONS OF THE MARCOSIANS.
1. Blending in one the production of their own AEons, and the straying and recovery
of the sheep [spoken of in the Gospel(1)], these persons endeavour to set forth things
in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from
unity on to four, they thus generate the Decad. For when one, two, three, and four
are added together, they give rise to the number of the ten AEons. And, again, the
Dyad advancing from itself [by twos] up to six--two, and four, and six--brings out the Duodecad.
Once more, if we reckon in the same way up to ten, the number thirty appears, m which
are found eight, and ten, and twelve. They therefore term the Duodecad--because it contains the Episemon,(2) and because the Episemon [so to speak] waits upon it--the
passion. And for this reason, because an error occurred in connection with the twelfth
number,(3) the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one
power having departed also from the Duodecad, has perished; and this was represented
by the woman who lost the drachma,(4) and, lighting a lamp, again found it. Thus,
therefore, the numbers that were left, viz., nine, as respects the pieces of money, and eleven
in regard to the sheep,(5) when multiplied together, give birth to the number ninety-nine,
for nine times eleven are ninety-nine. Wherefore also they maintain the word "Amen" contains this number.
2. I will not, however, weary thee by recounting their other interpretations,
that you may perceive the results everywhere. They maintain for instance, that the
letter Eta (<greek>h</greek>) along with the Episemon (<s234) constitutes an Ogdoad,
inasmuch as it occupies the eighth place from the first letter. Then, again, without the
Episemon, reckoning the number of the letters, and adding them up till we come to
Eta, they bring out the Priacontad. For if one begins at Alpha and ends with Eta,
omitting the Episeman, and adds together the value of the letters in succession, he will find
their number altogether to amount to thirty. For up to Epsilon (<greek>e</greek>)
fifteen are formed; then adding seven to that number, the sum of twenty-two is reached.
Next, Eta being added to these, since its value is eight, the most wonderful Triacontad
is completed. And hence they give forth that the Ogdoad is the mother of the thirty
AEons. Since, therefore, the number thirty is composed of three powers [the Ogdoad,
Decad, and Duodecad], when multiplied by three, it produces ninety, for three times
thirty are ninety. Likewise this Triad, when multiplied by itself, gives rise to
nine. Thus the Ogdoad generates, by these means, ninety-nine. And since the twelfth
AEon, by her defection, left eleven in the heights above, they maintain that therefore the
position of the letters is a true coordinate of the method of their calculation(6)
(for Lambda is the eleventh in order among the letters, and represents the number
thirty), and also forms a representation of the arrangement of affairs above, since, on from
Alpha, omitting Episemon, the number of the letters up to Lambda, when added together
according to the successive value of the letters, and including Zambda itself, forms
the sum of ninety-nine; but that this Lambda, being the eleventh in order, descended
to seek after one equal to itself, so as to complete the number of twelve letters,
and when it found such a one, the number was completed, is manifest from the very
configuration of the letter; for Lambda being engaged, as it were, in the quest of one similar
to itself, and finding such an one, and clasping it to itself, thus filled up the
place of the twelfth, the letter Mu (M) being composed of two Lambdas (<s222<greek>L</greek>). Wherefore also they, by means of their "knowledge," avoid the place of ninety-nine,
that is, the defection--a type of the left hand,(7)--but endeavour to secure one
more, which, when added to the ninety and nine, has the effect of changing their
reckoning to the right hand.
3. I well know, my dear friend, that when thou hast read through all this, thou
wilt indulge in a hearty laugh over this their inflated wise folly! But those men
are really worthy of being mourned over, who promulgate such a kind of religion,
and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power,
and the dispensations of God in themselves so striking, by means of Alpha and Beta,
and through the aid of numbers. But as many as separate from the Church, and give
heed to such old wives' fables as these, are truly self-condemned; and these men Paul
commands us, "after a first and second admonition, to avoid."(8)
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And John, the disciple of the Lord, has intensified their condemnation, when he desires
us not even to address to them the salutation of "good-speed;" for, says he, "He
that bids them be of good-speed is a partaker with their evil deeds;"(1) and that
with reason, "for there is no good-speed to the ungodly,"(2) saith the Lord. Impious indeed,
beyond all impiety, are these men, who assert that the Maker of heaven and earth,
the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the
product of the third defect.(3) Such an opinion we should detest and execrate, while
we ought everywhere to flee far apart from those that hold it; and in proportion
as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should
we be convinced that they are under the influence of the wicked spirits of the Ogdoad,--just
as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both
of body and mind], yea, some things better than those who really are so, are only
thus shown to be the more seriously diseased. In like manner do these men, the more
they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly,(4)
the greater fools do they show themselves. For when the unclean spirit of folly has
gone forth, and when afterwards he finds them not waiting upon God, but occupied
with mere worldly questions, then, "taking seven other spirits more wicked than himself,"(5)
and inflating the minds of these men with the notion of their being able to conceive
of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness.
CHAP. XVII.--THE THEORY OF THE MARCOSIANS, THAT CREATED THINGS WERE MADE AFTER THE
IMAGE OF THINGS INVISIBLE.
1. I wish also to explain to thee their theory as to the way in which the creation
itself was formed through the mother by the Demiurge (as it were without his knowledge),
after the image of things invisible. They maintain, then, that first of all the four elements, fire, water, earth, and air, were produced after the image of the primary
Tetrad above, and that then, we add their operations, viz., heat, cold, dryness,
and humidity, an exact likeness of the Ogdoad is presented. They next reckon up ten
powers in the following manner:--There are seven globular bodies, which they also call
heavens; then that globular body which contains these, which also they name the eighth
heaven; and, in addition to these, the sun and moon. These, being ten in number,
they declare to be types of the invisible Decad, which proceeded from Logos and Zoe.
As to the Duodecad, it is indicated by the zodiacal circle, as it is called; for
they affirm that the twelve signs do most manifestly shadow forth the Duodecad, the
daughter of Anthropos and Ecclesia. And since the highest heaven, beating upon the very sphere
[of the seventh heaven], has been linked with the most rapid precession of the whole
system, as a check, and balancing that system with its own gravity, so that it completes the cycle from sign to sign in thirty years,--they say that this is an image of
Horus, encircling their thirty-named mother.(6) And then, again, as the moon travels
through her allotted space of heaven in thirty days, they hold, that by these days
she expresses the number of the thirty AEons. The sun also, who runs through his orbit
in twelve months, and then returns to the same point in the circle, makes the Duodecad
manifest by these twelve months; and the days, as being measured by twelve hours,
are a type of the invisible Duodecad. Moreover, they declare that the hour, which is the
twelfth part of the day, is composed(7) of thirty parts, in order to set forth the
image of the Triacontad. Also the circumference of the zodiacal circle itself contains
three hundred and sixty degrees (for each of its signs comprises thirty); and thus
also they affirm, that by means of this circle an image is preserved of that connection
which exists between the twelve and the thirty. Still further, asserting that the
earth is divided into twelve zones, and that in each zone it receives power from the heavens,
according to the perpendicular [position of the sun above it], bringing forth productions
corresponding to that power which sends down its influence upon it, they maintain that this is a most evident type of the Duodecad and its offspring.
2. In addition to these things, they declare that the Demiurge, desiring to imitate
the infinitude, and eternity, and immensity, and freedom from all measurement by
time of the Ogdoad above, but, as he was the fruit of defect, being unable to express
its permanence and eternity, had recourse to the expedient of spreading out its eternity
into times, and seasons, and vast numbers of years, imagining, that by the multitude
of such times he might imitate its immen-
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sity. They declare further, that the truth having escaped him, he followed that which
was false, and that, for this reason, when the times are fulfilled, his work shah
perish.
CHAP. XVIII.--PASSAGES FROM MOSES, WHICH THE HERETICS PERVERT TO THE SUPPORT OF THEIR
HYPOTHESIS.
1. And while they affirm such things as these concerning the creation, every one
of them generates something new, day by day, according to his ability; for no one
is deemed "perfect," who does not develop among them some mighty fictions. It is
thus necessary, first, to indicate what things they metamorphose [to their own use] out of
the prophetical writings, and next, to refute them. Moses, then, they declare, by
his mode of beginning the account of the creation, has at the commencement pointed
out the mother of all things when he says, "In the beginning God created the heaven and the
earth;"(1) for, as they maintain, by naming these four,--God, beginning, heaven,
and earth,--he set forth their Tetrad. Indicating also its invisible and hidden nature,
he said, "Now the earth was invisible and unformed."(2) They will have it, moreover,
that he spoke of the second Tetrad, the offspring of the first, in this way--by naming
an abyss and darkness, in which were also water, and the Spirit moving upon the water.
Then, proceeding to mention the Decad, he names light, day, night, the firmament,
the evening, the morning, dry land, sea, plants, and, in the tenth place, trees.
Thus, by means of these ten names, he indicated the ten AEons. The power of the Duodecad,
again, was shadowed forth by him thus:--He names the sun, moon, stars, seasons, years,
whales, fishes, reptiles, birds, quadrupeds, wild beasts, and after all these, in
the twelfth place, man. Thus they teach that the Triacontad was spoken of through
Moses by the Spirit. Moreover, man also, being formed after the image of the power above,
had in himself that ability which flows from the one source. This ability was seated
in the region of the brain, from which four faculties proceed, after the image of
the Tetrad above, and these are called: the first, sight, the second, hearing, the third,
smell, and the fourth,(3) taste. And they say that the Ogdoad is indicated by man
in this way: that he possesses two ears, the like number of eyes, also two nostrils,
and a twofold taste, namely, of bitter and sweet. Moreover, they teach that the whole man
contains the entire image of the Triacontad as follows: In his hands, by means of
his fingers, he bears the Decad; and in his whole body the Duodecad, inasmuch as
his body is divided into twelve members; for they portion that out, as the body of Truth is
divided by them--a point of which we have already spoken.(4) But the Ogdoad, as being
unspeakable and invisible, is understood as hidden in the viscera.
2. Again, they assert that the sun, the great light-giver, was formed on the fourth
day, with a reference to the number of the Tetrad. So also, according to them, the
courts(5) of the tabernacle constructed by Moses, being composed of fine linen, and
blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that
the long robe of the priest failing over his feet, as being adorned with four rows
of precious stones,(6) indicates the Tetrad; and if there are any other things in
the Scriptures which can possibly be dragged into the number four, they declare that these
had their being with a view to the Tetrad. The Ogdoad, again, was shown as follows:--They
affirm that man was formed on the eighth day, for sometimes they will have him to have been made on the sixth day, and sometimes on the eighth, unless, perchance,
they mean that his earthly part was formed on the sixth day, but his fleshly part
on the eighth, for these two things are distinguished by them. Some of them also
hold that one man was formed after the image and likeness of God, masculo-feminine, and that
this was the spiritual man; and that another man was formed out of the earth.
3. Further, they declare that the arrangement made with respect to the ark in
the Deluge, by means of which eight persons were saved,(7) most clearly indicates
the Ogdoad which brings salvation. David also shows forth the same, as holding the
eighth place in point of age among his brethren.(8) Moreover, that circumcision which took
place on the eighth day,(9) represented the circumcision of the Ogdoad above. In
a word, whatever they find in the Scriptures capable of being referred to the number
eight, they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad,
they maintain that it is indicated by those ten nations which God promised to Abraham
for a possession.(10) The arrangement also made by Sarah when, after ten years, she
gave(11) her handmaid Hagar to him, that by her he might have a son, showed the same
thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her
at the well with ten bracelets of gold, and her
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brethren who detained her for ten days;, Jeroboam also, who received the ten sceptresa
(tribes), and the ten courts(3) of the tabernacle, and the columns of ten cubits(4)
[high], and the ten sons of Jacob who were at first sent into Egypt to buy com,(5)
and the ten apostles to whom the Lord appeared after His resurrection,--Thomas(6) being
absent,--represented, according to them, the invisible Decad.
4. As to the Duodecad, in connection with which the mystery of the passion of
the defect occurred, from which passion they maintain that all things visible were
framed, they assert that is to be found strikingly and manifestly everywhere [in
Scripture]. For they declare that the twelve sons of Jacob,(7) from whom also sprung twelve
tribes,--the breastplate of the high priest, which bore twelve precious stones and
twelve little bells,(8)--the twelve stones which were placed by Moses at the foot
of the mountain,(9)--the same number which was placed by Joshua in the river,(10) and again,
on the other side, the bearers of the ark of the covenant,(11)--those stones which
were set up by Elijah when the heifer was offered as a burnt-offering;(12) the number,
too, of the apostles; and, in fine, every event which embraces in it the number twelve,--set
forth their Duodecad. And then the union of all these, which is called the Triacontad,
they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits;(13) by the case of Samuel, who assigned Saul the chief place
among thirty guests;(14) by David, when for thirty days he concealed himself in the
field;(15) by those who entered along with him into the cave; also by the fact that
the length (height) of the holy tabernacle was thirty cubits;(16) and if they meet with
any other like numbers, they still apply these to their Triacontad.
CHAP. XIX.--PASSAGES OF SCRIPTURE BY WHICH THEY ATTEMPT TO PROVE THAT THE SUPREME
FATHER WAS UNKNOWN BEFORE THE COMING OF CHRIST.
1. I judge it necessary to add to these details also what, by garbling passages
of Scripture, they try to persuade us concerning their Propator, who was unknown
to all before the coming of Christ. Their object in this is to show that our Lord
announced another Father than the Maker of this universe, whom, as we said before, they impiously
declare to have been the fruit of a defect. For instance, when the prophet Isaiah
says, "But Israel hath not known Me, and My people have not understood Me,"(17)
they pervert his words to mean ignorance of the invisible Bythus. And that which
is spoken by Hosea, "There is no truth in them, nor the knowledge of God,"(18) they
strive to give the same reference. And, "There is none that understandeth, or that
seeketh after God: they have all gone out of the way, they are together become unprofitable,"(19)
they maintain to be said concerning ignorance of Bythus. Also that which is spoken
by Moses, "No man shall see God and live,"(20) has, as they would persuade us, the same reference.
2. For they falsely hold, that the Creator was seen by the prophets. But this
passage, "No man shall see God and live," they would interpret as spoken of His greatness
unseen and unknown by all; and indeed that these words, "No man shall see God," are
spoken concerning the invisible Father, the Maker of the universe, is evident to us
all; but that they are not used concerning that Bythus whom they conjure into existence,
but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the
angels explanations of the parables, as being himself ignorant of them. But the angel,
hiding from him the great mystery of Bythus, said unto him, "Go thy way quickly,
Daniel, for these sayings are closed up until those who have understanding do understand
them, and those who are white be made white."(21) Moreover, they vaunt themselves
as being the white and the men of good understanding.
CHAP.XX.--THE APOCRYPHAL AND SPURIOUS SCRIPTURES OF THE MARCOSIANS, WITH PASSAGES
OF THE GOSPELS WHICH THEY PERVERT.
1. Besides the above [misrepresentations], they adduce an unspeakable number of
apocryphal and spurious writings, which they themselves have forged, to bewilder
the minds of foolish men, and of such as are ignorant of the Scriptures of truth.
Among other things, they bring forward that false and wicked story(22) which
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relates that our Lord, when He was a boy learning His letters, on the teacher saying
to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when,
again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me
what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that
He alone knew the Unknown, which He revealed under its type Alpha.
2. Some passages, also, which occur in the Gospels, receive from them a colouring
of the same kind, such as the answer which He gave His mother when He was twelve
years of age: "Wist ye not that I must be about My Father's business?"(1) Thus, they
say, He announced to them the Father of whom they were ignorant. On this account, also,
He sent forth the disciples to the twelve tribes, that they might proclaim to them
the unknown God. And to the person who said to Him, "Good Master,"(2) He confessed
that God who is truly good, saying, "Why callest thou Me good: there is One who is good,
the Father in the heavens;"(3) and they assert that in this passage the AEons receive
the name of heavens. Moreover, by His not replying to those who said to Him, "By
what power doest Thou this?"(4) but by a question on His own side, put them to utter
confusion; by His thus not replying, according to their interpretation, He showed
the unutterable nature of the Father. Moreover, when He said, "I have often desired
to hear one of these words, and I had no one who could utter it,"(5) they maintain, that by
this expression "one" He set forth the one true God whom they knew not. Further,
when, as He drew nigh to Jerusalem, He wept over it and said, "If thou hadst known,
even thou, in this thy day, the things that belong unto thy peace, but they are hidden from
thee,"(6) by this word "hidden" He showed the abstruse nature of Bythus. And again,
when He said, "Come unto Me all ye that labour and are heavy laden, and I will give
you rest, and learn of Me,"(7) He announced the Father of truth. For what they knew not,
these men say that He promised to teach them.
3. But they adduce the following passage as the highest testimony,(8) and, as
it were, the very crown of their system:--"I thank Thee, O Father, Lord of heaven
and earth, because Thou hast hid these things from the wise and prudent, and hast
revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have
been delivered to Me by My Father; and no one knoweth the Father but the Son, or
the Son but the Father, and he to whom the Son will reveal Him."(9) In these words
they affirm that He clearly showed that the Father of truth, conjured into existence by
them, was known to no one before His advent. And they desire to construe the passage
as if teaching that the Maker and Framer [of the world] was always known by all,
while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim.
CHAP. XXI.--THE VIEWS OF REDEMPTION ENTERTAINED BY THESE HERETICS.
1. It happens that their tradition respecting redemption(10) is invisible and
incomprehensible, as being the mother of things which are incomprehensible and invisible;
and on this account, since it is fluctuating, it is impossible simply and all at
once to make known its nature, for every one of them hands it down just as his own inclination
prompts. Thus there are as many schemes of "redemption" as there are teachers of
these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that
baptism which is regeneration to God, and thus to a renunciation of the whole [Christian]
faith.
2. They maintain that those who have attained to perfect knowledge must of necessity
be regenerated into that power which is above all. For it is otherwise impossible
to find admittance within the Pleroma, since this [regeneration] it is which leads
them down into the depths of Bythus. For the baptism instituted by the visible Jesus
was for the remission of sins, but the redemption brought in by that Christ who descended
upon Him, was for perfection; and they allege that the former is animal, but the
latter spiritual. And the baptism of John was proclaimed with a view to repentance,
but the redemption by Jesus(11) was brought in for the sake of perfection. And to
this He refers when He says, "And I have another baptism to be baptized with, and
I hasten eagerly towards it."(12) Moreover, they affirm that the Lord added this redemption
to the sons of Zebedee, when their mother asked that they might sit, the one on His
right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized
with the baptism which I shall be baptized with?"(13) Paul, too, they declare, has often
set forth, in express terms, the redemption which is in Christ
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Jesus; and this was the same which is handed down by them in so varied and discordant
forms.
3. For some of them prepare a nuptial couch, and perform a sort of mystic rite
(pronouncing certain expressions) with those who are being initiated, and affirm
that it is a spiritual marriage which is celebrated by them, after the likeness of
the conjunctions above. Others, again, lead them to a place where water is, and baptize them,
with the utterance of these words, "Into the name of the unknown Father of the universe--into
truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew
words, in order the more thoroughly to bewilder those who are being initiated, as
follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei."(1)
The interpretation of these terms runs thus: "I invoke that which is above every power
of the Father, which is called light, and good Spirit, and life, because Thou hast
reigned in the body." Others, again, set forth the redemption thus: The name which
is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed
with in the lives(2) of the light of Christ--of Christ, who lives by the Holy Ghost,
for the angelic redemption. The name of restitution stands thus: Messia, Uphareg,
Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria.(3) The interpretation
of these words is as follows: "I do not divide the Spirit of Christ, neither the
heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour
of truth!" Such are words of the initiators; but he who is initiated, replies, "I
am established, and I am redeemed; I redeem my soul from this age (world), and from
all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom
this name rests." After this they anoint the initiated person with balsam; for they
assert that this unguent is a type of that sweet odour which is above all things.
4. But there are some of them who assert that it is superfluous to bring persons
to the water, but mixing oil and water together, they place this mixture on the heads
of those who are to be initiated, with the use of some such expressions as we have
already mentioned. And this they maintain to be the redemption. They, too, are accustomed
to anoint with balsam. Others, however, reject all these practices, and maintain
that the mystery of the unspeakable and invisible power ought not to be performed
by visible and corruptible creatures, nor should that of those [beings] who are inconceivable,
and incorporeal, and beyond the reach of sense, [be performed] by such as are the
objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion
flowed from ignorance, the whole substance of what was thus formed is destroyed by
knowledge; and therefore knowledge is the redemption of the inner man. This, however,
is not of a corporeal nature, for the body is corruptible; nor is it animal, since the
animal soul is the fruit of a defect, and is, as it were, the abode of the spirit.
The redemption must therefore be of a spiritual nature; for they affirm that the
inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the
knowledge of all things, stand thenceforth in need of nothing else. This, then, is
the true redemption.
5. Others still there are who continue to redeem persons even up to the moment
of death, by placing on their heads oil and water, or the pre-mentioned ointment
with water, using at the same time the above-named invocations, that the persons
referred to may become incapable of being seized or seen by the principalities and powers, and
that their inner man may ascend on high in an invisible manner, as if their body
were left among created things in this world, while their soul is sent forward to
the Demiurge. And they instruct them, on their reaching the principalities and powers, to make
use of these words: "I am a son from the Father--the Father who had a pre-existence,
and a son in Him who is pre-existent. I have come to behold all things, both those
which belong to myself and others, although, strictly speaking, they do not belong
to others, but to Achamoth, who is female in nature, and made these things for herself.
For I derive being from Him who is pre-existent, and I come again to my own place
whence I went forth." And they affirm that, by saying these things, he escapes from the
powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I
am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the
incorruptible Sophia, who is in the Father, and is the mother of your mother, who
has no father, nor any male consort; but a female springing from a female formed
you, while ignorant of her own mother, and imagining that she alone existed; but I call upon
her mother." And they declare, that when the companions of the Demiurge hear these
words, they are greatly agitated, and upbraid their origin and the race of their
mother. But he goes into his own place, having
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thrown [off] his chain, that is, his animal nature. These, then, are the particulars
which have reached us respecting "redemption."(1) But since they differ so widely
among themselves both as respects doctrine and tradition, and since those of them
who are recognised as being most modern make it their effort daily to invent some new opinion,
and to bring out what no one ever before thought of, it is a difficult matter to
describe all their opinions.
CHAP. XXII.--DEVIATIONS OF HERETICS FROM THE
TRUTH.
1. The rule(2) of truth which we hold, is, that there is one God Almighty, who
made all things by His Word, and fashioned and formed, out of that which had no existence,
all things which exist. Thus saith the Scripture, to that effect "By the Word of
the Lord were the heavens established, and all the might of them, by the spirit of
His mouth."(3) And again, "All things were made by Him, and without Him was nothing
made."(4) There is no exception or deduction stated; but the Father made all things
by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on
account of a certain character given them, or eternal; and these eternal(5) things
He did not make by angels, or by any powers separated from His Ennoea. For God needs
none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and
governs all things, and commands all things into existence,--He who formed the world
(for the world is of all),--He who fashioned man,--He [who](6) is the God of Abraham,
and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial
principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as
we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding
the great variety and multitude of their opinions, that these men have deviated from
the truth; for almost all the different sects of heretics admit that there is one
God; but then, by their pernicious doctrines, they change [this truth into error],
even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that
created them. Moreover, they despise the workmanship of God, speaking against their
own salvation, becoming their own bitterest accusers, and being false witnesses [against themselves]. Yet, reluctant as they may be, these men shall one day rise again in
the flesh, to confess the power of Him who raises them from the dead; but they shall
not be numbered among the righteous on account of their unbelief.
2. Since, therefore, it is a complex and multiform task to detect and convict
all the heretics, and since our design is to reply to them all according to their
special characters, we have judged it necessary, first of all, to give an account
of their source and root, in order that, by getting a knowledge of their most exalted Bythus,
thou mayest understand the nature of the tree which has produced such fruits.
CHAP. XXIII.--DOCTRINES AND PRACTICES OF SIMON
MAGUS AND MENANDER.
1. Simon the Samaritan was that magician of whom Luke, the disciple and follower
of the apostles, says, "But there was a certain man, Simon by name, who beforetime
used magical arts in that city, and led astray the people of Samaria, declaring that
he himself was some great one, to whom they all gave heed, from the least to the greatest,
saying, This is the power of God, which is called great. And to him they had regard,
because that of long time he had driven them mad by his sorceries."(7) This Simon,
then--who feigned faith, supposing that the apostles themselves performed their cures
by the art of magic, and not by the power of God; and with respect to their filling
with the Holy Ghost, through the imposition of hands, those that believed in God
through Him who was preached by them, namely, Christ Jesus--suspecting that even this was
done through a kind of greater knowledge of magic, and offering money to the apostles,
thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,--was addressed in these words by Peter: "Thy money perish with thee, because
thou hast thought that the gift of God can be purchased with money: thou hast neither
part nor lot in this matter, for thy heart is not fight in the sight of God; for
I perceive that thou art in the gall of bitterness, and in the bond of iniquity."(8)
He, then, not putting faith in God a whit the more, set himself eagerly to contend
against the apostles, in order that he himself might seem to be a wonderful being,
and applied himself with still greater zeal to the study of the whole magic art, that he
might the better bewilder and overpower multitudes of men. Such was his procedure
in the reign of Claudius Caesar, by whom also he is said to have been honoured with
a statue, on account of his
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magical power.(1) This man, then, was glorified by many as if he were a god; and he
taught that it was himself who appeared among the Jews as the Son, but descended
in Samaria as the Father while he came to other nations in the character of the Holy
Spirit. He represented himself, in a word, as being the loftiest of all powers, that is,
the Being who is the Father over all, and he allowed himself to be called by whatsoever
title men were pleased to address him.
2. Now this Simon of Samaria, from whom all sorts of heresies derive their origin,
formed his sect out of the following materials:--Having redeemed from slavery at
Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind,
the mother of all, by whom, in the beginning, he conceived in his mind [the thought]
of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions [of space], and generated
angels and powers, by whom also he declared this word was formed. But after she had
produced them, she was detained by them through motives of jealousy, because they
were unwilling to be looked upon as the progeny of any other being. As to himself, they
had no knowledge of him whatever; but his Ennoea was detained by those powers and
angels who had been produced by her. She suffered all kinds of contumely from them,
so that she could not return upwards to her father, but was even shut up in a human body,
and for ages passed in succession from one female body to another, as from vessel
to vessel. She was, for example, in that Helen on whose account the Trojan war was
undertaken; for whose sake also Stesichorus(2) was struck blind, because he had cursed her
in his verses, but afterwards, repenting and writing what are called palinodes, in
which he sang her praise, he was restored to sight. Thus she, passing from body to
body, and suffering insults in every one of them, at last became a common prostitute; and
she it was that was meant by the lost sheep.(3)
3. For this purpose, then, he had come that he might win her first, and free her
from slavery, while he conferred salvation upon men, by making himself known to them.
For since the angels ruled the world ill because each one of them coveted the principal power for himself, he had come to amend matters, and had descended, transfigured
and assimilated to powers and principalities and angels, so that he might appear
among men to be a man, while yet he was not a man; and that thus he was thought to
have suffered in Judaea, when he had not suffered. Moreover, the prophets uttered their predictions
under the inspiration of those angels who formed the world; for which reason those
who place their trust in him and Helena no longer regarded them, but, as being free, live as they please; for men are saved through his grace, and not on account of
their own righteous actions. For such deeds are not righteous in the nature of things,
but by mere accident, just as those angels who made the world, have thought fit to
constitute them, seeking, by means of such precepts, to bring men into bondage. On this
account, he pledged himself that the world should be dissolved, and that those who
are his should be freed from the rule of them who made the world.
4. Thus, then, the mystic priests belonging to this sect both lead profligate
lives and practise magical arts, each one to the extent of his ability. They use
exorcisms and incantations. Love-potions, too, and charms, as well as those beings
who are called "Paredri" (familiars) and "Oniropompi" (dream-senders), and whatever other curious
arts can be had recourse to, are eagerly pressed into their service. They also have
an image of Simon fashioned after the likeness of Jupiter, and another of Helena
in the shape of Minerva; and these they worship. In fine, they have a name derived from
Simon, the author of these most impious doctrines, being called Simonians; and from
them "knowledge, falsely so called,"(4) received its beginning, as one may learn
even from their own assertions.
5. The successor of this man was Menander, also a Samaritan by birth, and he,
too, was a perfect adept in the practice of magic. He affirms that the primary Power
continues unknown to all, but that he himself is the person who has been sent forth
from the presence of the invisible beings as a saviour, for the deliverance of men. The
world was made by angels, whom, like Simon, he maintains to have been produced by
Ennoea. He gives, too, as he affirms, by means of that magic which he teaches, knowledge
to this effect, that one may overcome those very angels that made the world; for his
disciples obtain the resurrection by being baptized into him, and can die no more,
but remain in the possession of immortal youth.
CHAP. XXIV. -- DOCTRINES OF SATURNINUS AND
BASILIDES.
1. Arising among these men, Saturninus (who was of that Antioch which is near
Daphne) and Basilides laid hold of some favourable opportunities, and promulgated
different systems of
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doctrine--the one in Syria, the other at Alexandria. Saturninus, like Menander, set
forth one father unknown to all, who made angels, archangels, powers, and potentates.
The world, again, and all things therein, were made by a certain company of seven
angels. Man, too, was the workmanship of angels, a shining image bursting forth below
from the presence of the supreme power; and when they could not, he says, keep hold
of this, because it immediately darted upwards again, they exhorted each other, saying,
"Let us make man after our image and likeness."(1) He was accordingly formed, yet was
unable to stand erect, through the inability of the angels to convey to him that
power, but wriggled [on the ground] like a worm. Then the power above taking pity
upon him, since he was made after his likeness, sent forth a spark of life, which gave man
an erect posture, compacted his joints, and made him live. He declares, therefore,
that this spark of life, after the death of a man, returns to those things which
are of the same nature with itself, and the rest of the body is decomposed into its original
elements.
2. He has also laid it down as a truth, that the SAviour was without birth, without
body, and without figure, but was, by supposition, a visible man; and he maintained
that the God of the Jews was one of the angels; and, on this account, because all
the powers wished to annihilate his father, Christ came to destroy the God of the Jews,
but to save such as believe in him; that is, those who possess the spark of his life.
This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. And since the demons assist the most wicked,
the Saviour came for the destruction of evil men and of the demons, but for the salvation
of the good. They declare also, that marriage and generation are from Satan.(2) Many of those, too, who belong to his school, abstain from animal food, and draw away
multitudes by a reigned temperance of this kind. They hold, moreover, that some of
the prophecies were uttered by those angels who made the world, and some by Satan;
whom Saturninus represents as being himself an angel, the enemy of the creators of the world,
but especially of the God of the Jews.
3. Basilides again, that he may appear to have discovered something more sublime
and plausible, gives an immense development to his doctrines. He sets forth that
Nous was first born of the unborn father, that from him, again, was born Logos, from
Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers,
and principalities, and angels, whom he also calls the first; and that by them the
first heaven was made. Then other powers, being formed by emanation from these, crated another heaven similar to the first; and in like manner, when others, again, had
been formed by emanation from them, corresponding exactly to those above them, these,
too, framed another third heaven; and then from this third, in downward order, there
was a fourth succession of descendants; and so on, after the same fashion, they declare
that more and more principalities and angels were formed, and three hundred and sixty-five
heavens.(3) Wherefore the year contains the same number of days in conformity with the number of the heavens.
4. Those angels who occupy the lowest heaven, that, namely, which is visible to
us, formed all the things which are in the world, and made allotments among themselves
of the earth and of those nations which are upon it. The chief of them is he who
is thought to be the God of the Jews; and inasmuch as he desired to render the other nations
subject to his own people, that is, the Jews, all the other princes resisted and
opposed him. Wherefore all other nations were at enmity with his nation. But the
father without birth and without name, perceiving that they would be destroyed, sent his
own first-begotten Nous (he it is who is called Christ) to bestow deliverance on
them that believe in him, from the power of those who made the world. He appeared,
then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he
did not himself suffer death, but Simon, a certain man of Cyrene, being compelled,
bore the cross in his stead; so that this latter being transfigured by him, that
he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself
received the form of Simon, and, standing by, laughed at them. For since he was an
incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch
as he could not be laid hold of, and was invisible to all. Those, then, who know
these things have been freed from the principalities who formed the world; so that
it is not incumbent on us to confess him who was crucified, but him who came in the form of
a man, and was thought to be crucified, and was called Jesus, and was sent by the
father, that by this dispensation he might destroy the works of the makers of the
world. If any one, therefore, he declares, confesses the crucified, that man is still a slave,
and under the power of those who formed our bodies; but he who denies him has been
freed from these beings, and is acquainted with the dispensation of the unborn father.
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5. Salvation belongs to the soul alone, for the body is by nature subject to corruption.
He declares, too, that the prophecies were derived from those powers who were the
makers of the world, but the law was specially given by their chief, who led the
people out of the land of Egypt. He attaches no importance to [the question regarding]
meats offered in sacrifice to idols, thinks them of no consequence, and makes use
of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise
magic; and use images, incantations, invocations, and every other kind of curious
art. Coining also certain names as if they were those of the angels, they proclaim
some of these as belonging to the first, and others to the second heaven; and then they
strive to set forth the names, principles, angels, and powers of the three hundred
and sixty-five imagined heavens. They also affirm that the barbarous name in which
the Saviour ascended and descended, is Caulacau.(1)
6. He, then, who has learned [these things], and known all the angels and their
causes, is rendered invisible and incomprehensible to the angels and all the powers,
even as Caulacau also was. And as the son was unknown to all, so must they also be
known by no one; but while they know all, and pass through all, they themselves remain
invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody
know thee." For this reason, persons of such a persuasion are also ready to recant
[their opinions], yea, rather, it is impossible that they should suffer on account of a mere
name, since they are like to all. The multitude, however, cannot understand these
matters, but only one out of a thousand, or two out of ten thousand. They declare
that they are no longer Jews, and that they are not yet Christians; and that it is not at
all fitting to speak openly of their mysteries, but right to keep them secret by
preserving silence.
7. They make out the local position of the three hundred and sixty-five heavens
in the same way as do mathematicians. For, accepting the theorems of these latter,
they have transferred them to their own type of doctrine. They hold that their chief
is Abraxas;(2) and, on this account, that word contains in itself the numbers amounting
to three hundred and sixty-five.
CHAP. XXV.--DOCTRINES OF CARPOCRATES.
1. Carpocrates, again, and his followers maintain that the world and the things
which are therein were created by angels greatly inferior to the unbegotten Father.
They also hold that Jesus was the son of Joseph, and was just like other men, with
the exception that he differed from them in this respect, that inasmuch as his soul was
stedfast and pure, he perfectly remembered those things which he had witnessed(3)
within the sphere of the unbegotten God. On this account, a power descended upon
him from the Father, that by means of it he might escape from the creators of the world; and
they say that it, after passing through them all, and remaining in all points free,
ascended again to him, and to the powers,(4) which in the same way embraced like
things to itself. They further declare, that the soul of Jesus, although educated in the practices
of the Jews, regarded these with contempt, and that for this reason he was endowed
with faculties, by means of which he destroyed those passions which dwelt in men
as a punishment [for their sins].
2. The soul, therefore, which is like that of Christ can despise those rulers
who were the creators of the world, and, in like manner, receives power for accomplishing
the same results. This idea has raised them to such a pitch of pride, that some of
them declare themselves similar to Jesus; while others, still more mighty, maintain
that they are superior to his disciples, such as Peter and Paul, and the rest of
the apostles, whom they consider to be in no respect inferior to Jesus. For their
souls, descending from the same sphere as his, and therefore despising in like manner the creators
of the world, are deemed worthy of the same power, and again depart to the same place.
But if any one shall have despised the things in this world more than he did, he thus proves himself superior to him.
3. They practise also magical arts and incantations; philters, also, and love-potions;
and have recourse to familiar spirits, dream-sending demons, and other abominations,
declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it. These men,
even as the Gentiles, have been sent forth by Satan(5) to bring dishonour upon the
Church, so that, in one way or another, men hearing the things which they speak,
and imagining that we all are such as they, may turn away their ears from the preaching of
the truth; or, again, seeing the things they practise, may speak evil of
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us all, who have in fact no fellowship with them, either in doctrine or in morals,
or in our daily conduct. But they lead a licentious life,(1) and, to conceal their
impious doctrines, they abuse the name [of Christ], as a means of hiding their wickedness; so that "their condemnation is just,"(2) when they receive from God a recompense
suited to their works.
4. So unbridled is their madness, that they declare they have in their power all
things which are irreligious and impious, and are at liberty to practise them; for
they maintain that things are evil or good, simply in virtue of human opinion.(3)
They deem it necessary, therefore, that by means of transmigration from body to body, souls
should have experience of every kind of life as well as every kind of action (unless,
indeed, by a single incarnation, one may be able to prevent any need for others,
by once for all, and with equal completeness, doing all those things which we dare not
either speak or hear of, nay, which we must not even conceive in our thoughts, nor
think credible, if any such thing is mooted among those persons who are our fellow-citizens), in order that, as their writings express it, their souls, having made trial of
every kind of life, may, at their departure, not be wanting in any particular. It
is necessary(4) to insist upon this, lest, on account of some one thing being still
wanting to their deliverance, they should be compelled once more to become incarnate. They
affirm that for this reason Jesus spoke the following parable:--"Whilst thou art
with thine adversary in the way, give all diligence, that thou mayest be delivered
from him, lest he give thee up to the judge, and the judge surrender thee to the officer,
and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence
until thou pay the very last farthing."(5) They also declare the "adversary" is one
of those angels who are in the world, whom they call the Devil, maintaining that he was
formed for this purpose, that he might lead those souls which have perished from
the world to the Supreme Ruler. They describe him also as being chief among the makers
of the world, and maintain that he delivers such souls [as have been mentioned] to another
angel, who ministers to him, that he may shut them up in other bodies; for they declare
that the body is "the prison." Again, they interpret these expressions, "Thou shalt not go out thence until thou pay the very last farthing," as meaning that no one
can escape from the power of those angels
who made the world, but that he must pass from body to body, until he has experience
of every kind of action which can be practised in this world, and when nothing is
longer wanting to him, then his liberated soul should soar upwards to that God who
is above the angels, the makers of the world. In this way also all souls are saved, whether
their own which, guarding against all delay, participate in all sorts of actions
during one incarnation, or those, again, who, by passing from body to body, are set
free, on fulfilling and accomplishing what is requisite in every form of life into which
they are sent, so that at length they shall no longer be [shut in the body.
5. And thus, if ungodly, unlawful, and forbidden actions are committed among them,
I can no longer find ground for believing them to be such.(6) And in their writings
we read as follows, the interpretation which they give [of their views], declaring
that Jesus spoke in a mystery to His disciples and apostles privately, and that they
requested and obtained permission to hand down the things thus taught them, to others
who should be worthy and believing. We are saved, indeed, by means of faith and love;
but all other things, while in their nature indifferent, are reckoned by the opinion
of men--some good and some evil, there being nothing really evil by nature.
6. Others of them employ outward marks, branding their disciples inside the lobe
of the right ear. From among these also arose Marcellina, who came to Rome under
[the episcopate of] Anicetus, and, holding these doctrines, she led multitudes astray.
They style themselves Gnostics. They also possess images, some of them painted, and others
formed from different kinds of material; while they maintain that a likeness of Christ
was made by Pilate at that time when Jesus lived among them.(7) They crown these
images, and set them up along with the images of the philosophers of the world that
is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest.
They have also other modes of honouring these images, after the same manner of the
Gentiles.
CHAP. XXVI.--DOCTRINES OF CERINTHUS, THE EBIONITES, AND NICOLAITANES.
1. Cerinthus, again, a man who was educated(8) in the wisdom of the Egyptians,
taught that the world was not made by the primary God, but by a certain Power far
separated from him, and at a distance from that Principality who is su-
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preme over the universe, and ignorant of him who is above all. He represented Jesus
as having not been born of a virgin, but as being the son of Joseph and Mary according
to the ordinary course of human generation, while he nevertheless was more righteous, prudent, and wise than other men. Moreover, after his baptism, Christ descended upon
him in the form of a dove from the Supreme Ruler, and that then he proclaimed the
unknown Father, and performed miracles. But at last Christ departed from Jesus, and
that then Jesus suffered and rose again, while Christ remained impassible, inasmuch as
he was a spiritual being.
2. Those who are called Ebionites agree that the world was made by God; but their
opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates.
They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour
to expound them in a somewhat singular manner: they practise circumcision, persevere
in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house
of God.
3. The Nicolaitanes are the followers of that Nicolas who was one of the seven
first ordained to the diaconate by the apostles.(1) They lead lives of unrestrained
indulgence. The character of these men is very plainly pointed out in the Apocalypse
of John, [when they are represented] as teaching that it is a matter of indifference to
practise adultery, and to eat things sacrificed to idols. Wherefore the Word has
also spoken of them thus: "But this thou hast, that thou hatest the deeds of the
Nicolaitanes, which I also hate."(2)
CHAP. XXVII.--DOCTRINES OF CERDO AND MARCION.
1. Cerdo was one who took his system from the followers of Simon, and came to
live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession
from the apostles downwards. He taught that the God proclaimed by the law and the
prophets was not the Father of our Lord Jesus Christ. For the former was known, but
the latter unknown; while the one also was righteous, but the other benevolent.
2. Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he
advanced the most daring blasphemy against Him who is proclaimed as God by the law
and the prophets, declaring Him to be the author of evils, to take delight in war,
to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from
that father who is above the God that made the world, and coming into Judaea in the
times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar,
was manifested in the form of a man to those who were in Judaea, abolishing the prophets
and the law, and all the works of that God who made the world, whom also he calls
Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing
all that is written respecting the generation of the Lord, and setting aside a great deal
of the teaching of the Lord, in which the Lord is recorded as most dearly confessing
that the Maker of this universe is His Father. He likewise persuaded his disciples
that he himself was more worthy of credit than are those apostles who have handed down
the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it.
In like manner, too, he dismembered the Epistles of Paul, removing all that is said
by the apostle respecting that God who made the world, to the effect that He is the Father
of our Lord Jesus Christ, and also those passages from the prophetical writings which
the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord.
3. Salvation will be the attainment only of those souls which had learned his
doctrine; while the body, as having been taken from the earth, is incapable of sharing
in salvation. In addition to his blasphemy against God Himself, he advanced this
also, truly speaking as with the mouth of the devil, and saying all things in direct opposition
to the truth,--that Cain, and those like him, and the Sodomites, and the Egyptians,
and others like them, and, in fine, all the nations who walked in all sorts of abomination, were saved by the Lord, on His descending into Hades, and on their running
unto Him, and that they welcomed Him into their kingdom. But the serpent(3) which
was in Marcion declared that Abel, and Enoch, and Noah, and those other righteous
men who sprang(4) from the patriarch Abraham, with all the prophets, and those who were
pleasing to God, did not partake in salvation. For since these men, he says, knew
that their God was constantly tempting them, so now they suspected that He was tempting
them, and did not run to Jesus, or believe His announcement: and for this reason he declared
that their souls remained in Hades.
4. But since this man is the only one who has dared openly to mutilate the Scriptures,
and unblushingly above all others to inveigh against God, I purpose specially to
refute him, convict-
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ing him out of his own writings; and, with the help of God, I shall overthrow him
out of those(1) discourses of the Lord and the apostles, which are of authority with
him, and of which he makes use. At present, however, I have simply been led to mention
him, that thou mightest know that all those who in any way corrupt the truth, and injuriously
affect the preaching of the Church, are the disciples and successors of Simon Magus
of Samaria. Although they do not confess the name of their master, in order all the more to seduce others, yet they do teach his doctrines. They set forth, indeed,
the name of Christ Jesus as a sort of lure, but in various ways they introduce the
impieties of Simon; and thus they destroy multitudes, wickedly disseminating their
own doctrines by the use of a good name, and, through means of its sweetness and beauty,
extending to their hearers the bitter and malignant poison of the serpent, the great
author of apostasy?
CHAP. XXVIII.--DOCTRINES OF TATIAN, THE ENCRATITES, AND OTHERS.
1. Many offshoots of numerous heresies have already been formed from those heretics
we have described. This arises from the fact that numbers of them--indeed, we may
say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different
system of opinions, and then again others from others, they insist upon teaching
something new, declaring themselves the inventors of any sort of opinion which they
may have been able to call into existence. To give an example: Springing from Saturninus
and Marcion, those who are called Encratites (self-controlled) preached against marriage,
thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned
among them have also introduced abstinence from animal food, thus proving themselves
ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented
among them. A certain man named Tatian first introduced the blasphemy. He was a hearer
of Justin's, and as long as he continued with him he expressed no such views; but
after his martyrdom he separated from the Church, and, excited and puffed up by the thought
of being a teacher, as if he were superior to others, he composed his own peculiar
type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was
nothing else than corruption and fornication.(3) But his denial of Adam's salvation
was an opinion due entirely to himself.
2. Others, again, following upon Basilides and Carpocrates, have introduced promiscuous
intercourse and a plurality of wives, and are indifferent about eating meats sacrificed
to idols, maintaining that God does not greatly regard such matters. But why continue? For it is an impracticable attempt to mention all those who, in one way
or another, have fallen away from the truth.
CHAP. XXIX.--DOCTRINES OF VARIOUS OTHER GNOSTIC SECTS, AND ESPECIALLY OF THE BARBELIOTES
OR BORBORIANS.
1. Besides those, however, among these heretics who are Simonians, and of whom
we have already spoken, a multitude of Gnostics have sprung up, and have been manifested
like mushrooms growing out of the ground. I now proceed to describe the principal
opinions held by them. Some of them, then, set forth a certain AEon who never grows
old, and exists in a virgin spirit: him they style Barbelos.(4) They declare that
somewhere or other there exists a certain father who cannot be named, and that he
was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before
his face, and demanded from him Prognosis (prescience). But when Prognosis had, [as
was requested,] come forth, these two asked for Aphtharsia (incorruption), which
also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and
contemplating their greatness, and in conception s [thus formed], rejoicing in this
greatness, generated light similar to it. They declare that this was the beginning
both of light and of the generation of all things; and that the Father, beholding this
light, anointed it with his own benignity, that it might be rendered perfect. Moreover,
they maintain that this was Christ, who again, according to them, requested that
Nous should be given him as an assistant; and Nous came forth accordingly. Besides these,
the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia
and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous
to Prognosis. These, then, magnified the great light and Barbelos.
2. They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos,
to be
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a representation of the great light, and that he was greatly honoured, all things
being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction
was formed between Autogenes and Aletheia. But they declare that from the Light,
which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes;
and again from Thelema and Zoe Aionios four other emissions took place, to wait upon
these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) Of these, Chaffs is connected with the
great and first luminary: him they represent as Sorer (Saviour), and style Armogenes.(1)
Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name
Eleleth.
3. All these, then, being thus settled, Auto-genes moreover produces a perfect
and true man, whom they also call Adamas, inasmuch as neither has he himself ever
been conquered, nor have those from whom he sprang; he also was, along with the first
light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes
along with man, and was united to him; hence he attained to the knowledge of him
that is above all. Invincible power was also conferred on him by the virgin spirit;
and all things then rested in him, to sing praises to the great AEon. Hence also they declare
were manifested the mother, the father, the son; while from Anthropos and Gnosis
that Tree was produced which they also style Gnosis itself.
4. Next they maintain, that from the first angel, who stands by the side of Monogenes,
the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus.(2)
He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he
exerted and extended himself to the uttermost and looked down into the lower regions,
in the expectation of there finding a consort; and still not meeting with one, he
leaped forth [from his place] in a state of great impatience, [which had come upon him]
because he had made his attempt without the good-will of his father. Afterwards,
under the influence of simplicity and kindness, he produced a work in which were
to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former
of this [lower] creation. But they relate that a mighty power carried him away from
his mother, and that he settled far away
from her in the lower regions, and formed the firmament of heaven, in which also they
affirm that he dwells. And in his ignorance he formed those powers which are inferior
to himself--angels, and firmaments, and all things earthly. They affirm that he,
being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation),
Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated,
the mother Sophia deeply grieved, fled away, departed into the upper regions, and
became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he
was the only being in existence; and on this account declared, "I am a jealous God,
and besides me there is no one."(3) Such are the falsehoods which these people invent.
CHAP. XXX.--DOCTRINES OF THE OPHITES AND
SETHIANS.
1. Others, again, portentously declare that there exists, in the power of Bythus,
a certain primary light, blessed, incorruptible, and infinite: this is the Father
of all, and is styled the first man. They also maintain that his Ennoea, going forth
from him, produced a son, and that this is the son of man--the second man. Below these,
again, is the Holy Spirit, and under this superior spirit the elements were separated
from each other, viz., water, darkness, the abyss, chaos, above which they declare
the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first
man, with his son, delighting over the beauty of the Spirit--that is, of the woman--and
shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,--the son of the first and second man, and of the Holy Spirit, the
first woman.
2. The father and son thus both had intercourse with the woman (whom they also
call the mother of the living). When, however,(4) she could not bear nor receive
into herself the greatness of the lights, they declare that she was filled to repletion,
and became ebullient on the left side; and that thus their only son Christ, as belonging
to the right side, and ever tending to what was higher, was immediately caught up
with his mother to form an incorruptible AEon. This constitutes the true and holy
Church, which has become the appellation, the meeting together, and the union of the father
of all, of the first man, of the son, of the second man, of Christ their son, and
of the woman who has been mentioned.
3. They teach, however, that the power which proceeded from the woman by ebullition,
being besprinkled with light, fell downward from the place occupied by its progenitors,
yet possessing
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by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and
Sophia, as well as masculo-feminine. This being, in its simplicity, descended into
the waters while they were yet in a state of immobility, and imparted motion to them
also, wantonly acting upon them even to their lowest depths, and assumed from them a
body. For they affirm that all things rushed towards and clung to that sprinkling
of light, and begin it all round. Unless it had possessed that, it would perhaps
have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound
down by a body which was composed of matter, and greatly burdened by it, this power
regretted the course it had followed, and made an attempt to escape from the waters
and ascend to its mother: it could not effect this, however, on account of the weight of
the body lying over and around it. But feeling very ill at ease, it endeavoured at
least to conceal that light which came from above, fearing lest it too might be injured
by the inferior elements, as had happened to itself. And when it had received power
from that besprinkling of light which it possessed, it sprang back again, and was
borne aloft; and being on high, it extended itself, covered [a portion of space],
and formed this visible heaven out of its body; yet remained under the heaven which it made,
as still possessing the form of a watery body. But when it had conceived a desire
for the light above, and had received power by all things, it laid down this body,
and was freed from it. This body which they speak of that power as having thrown off, they
call a female from a female.
4. They declare, moreover, that her son had also himself a certain breath of incorruption
left him by his mother, and that through means of it he works; and becoming powerful,
he himself, as they affirm, also sent forth from the waters a son without a mother; for they do not allow him either to have known a mother. His son, again, after
the example of his father, sent forth another son. This third one, too, generated
a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according
to them, completed, the mother possessing the eighth place; and as in the case of
their generations, so also in regard to dignities and powers, they precede each other in turn.
5. They have also given names to [the several persons] in their system of falsehood,
such as the following: he who was the first descendant of the mother is called Ialdabaoth;(1)
he,
again, descended from him, is named Iao; he, from this one, is called Sabaoth; the
fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and
last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers,
angels, and creators, as sitting in their proper order in heaven, according to their generation,
and as invisibly ruling over things celestial and terrestrial. The first of them,
namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and
grandsons without the permission of any one, yea, even angels, archangels, powers,
potentates, and dominions. After these things had been done, his sons turned to strive
and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent
dregs of matter, and fixed his desire upon it, to which they declare his son owes
his origin. This son is Nous himself, twisted into the form of a serpent;(2) and
hence were derived the spirit, the soul, and all mundane things: from this too were generated
all oblivion, wickedness, emulation, envy, and death. They declare that the father
imparted(3) still greater crookedness to this serpent-like and contorted Nous of
theirs, when he was with their father in heaven and Paradise.
6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over
all those things that were below him, and exclaimed, "I am father, and God, and above
me there is no one." But his mother, hearing him speak thus, cried out against him,
"Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above
thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this
new voice, and by the unexpected proclamation, and as they were inquiring whence
the noise proceeded, in order to lead them away and attract them to himself, they affirm
that Ialdabaoth exclaimed, "Come, let us make man after our image."(4) The six powers,
on hearing this, and their mother furnishing them with the idea of a man (in order
that by means of him she might empty them of their original power), jointly formed a
man of immense size, both in regard to breadth and length. But as he could merely
writhe along the ground, they carried him to their father; Sophia so labouring in
this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled,
so that he might no longer, though still powerful, be able to lift up himself against
the powers above. They declare, then, that by breathing
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into man the spirit of life, he was secretly emptied of his power; that hence man
became a possessor of nous (intelligence) and enthymesis (thought); and they affirm
that these are the faculties which partake in salvation. He [they further assert]
at once gave thanks to the first Anthropos (man), forsaking those who had created him.
7. But Ialdabaoth, feeling envious at this, was pleased to form the design of
again emptying man by means of woman, and produced a woman from his own enthymesis,
whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of
power. But the others coming and admiring her beauty, named her Eve, and falling in love with
her, begat sons by her, whom they also declare to be the angels. But their mother
(Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent,
to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded
from a son of God, and yielded an easy belief. She also persuaded Adam to eat of
the tree regarding which God had said that they should not eat of it. They then declare
that, on their thus eating, they attained to the knowledge of that power which is above
all, and departed from those who had created them.(1) When Prunicus perceived that
the powers were thus baffled by their own creature, she greatly rejoiced, and again
cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called
himself the father was a liar; and that, while Anthropos and the first woman (the
Spirit) existed previously, this one (Eve) sinned by committing adultery.
8. Ialdabaoth, however, through that oblivion in which he was involved, and not
paying any regard to these things, cast Adam and Eve out of Paradise, because they
had transgressed his commandment. For he had a desire to beget sons by Eve, but did
not accomplish his wish, because his mother opposed him in every point, and secretly emptied
Adam and Eve of the light with which they had been sprinkled, in order that that
spirit which proceeded from the supreme power might participate neither in the curse
nor opprobrium [caused by transgression]. They also teach that, thus being emptied of
the divine substance, they were cursed by him, and cast down from heaven to this
world.(2) But the serpent also, who was acting against the father, was cast down
by him into this lower world; he reduced, however, under his power the angels here, and begat
six sons, he himself forming the seventh person, after the example of that Hebdomad
which surrounds the father. They further declare that these are the seven mundane
demons, who always oppose and resist the human
race, because it was on their account that their father was cast down to this lower
world.
9. Adam and Eve previously had light, and clear, and as it were spiritual bodies,
such as they were at their creation; but when they came to this world, these changed
into bodies more opaque, and gross, and sluggish. Their soul also was feeble and
languid, inasmuch as they had received from their creator a merely mundane inspiration.
This continued until Prunicus, moved with compassion towards them, restored to them
the sweet savour of the besprinkling of light, by means of which they came to a
remembrance of themselves, and knew that they were naked, as well as that the body was a
material substance, and thus recognised that they bore death about with them. They
thereupon became patient, knowing that only for a time they would be enveloped in
the body. They also found out food, through the guidance of Sophia; and when they were satisfied,
they had carnal knowledge of each other, and begat Cain, whom the serpent, that had
been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying
his brother Abel, he was the first to bring to light envy and death. After these,
they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea,(3) from whom they represent all the rest of mankind as being descended. They were urged
on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry,
and a general contempt for everything by the superior holy Hebdomad,(4) since the
mother was always secretly opposed to them, and carefully preserved what was peculiarly
her own, that is, the besprinkling of light. They maintain, moreover, that the holy
Hebdomad is the seven stars which they call planets; and they affirm that the serpent
cast down has two names, Michael and Samael.
10. Ialdabaoth, again, being incensed with men, because they did not worship or
honour him as father and God, sent forth a deluge upon them, that he might at once
destroy them all. But Sophia opposed him in this point also, and Noah and his family
were saved in the ark by means of the besprinkling of that light which proceeded from
her, and through it the world was again filled with mankind. Ialdabaoth himself chose
a certain man named Abraham from among these, and made a covenant with him, to the
effect that, if his seed continued to serve him, he would give to them the earth for an
inheritance. Afterwards, by means of Moses, he
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brought forth Abraham's descendants from Egypt, and gave them the law, and made them
the Jews. Among that people he chose seven days,(1) which they also call the holy
Hebdomad. Each of these receives his own herald for the purpose of glorifying and
proclaiming God; so that, when the rest hear these praises, they too may serve those who
are announced as gods try the prophets.
11. Moreover, they distribute the prophets in the following manner: Moses, and
Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and
Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah,
Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to Eloi; Michaiah and Nahum
to Oreus; Esdras and Zephaniah to Astanphaeus. Each one of these, then, glorifies
his own father and God, and they maintain that Sophia, herself has also spoken many
things through them regarding the first Anthropos (man),(2) and concerning that Christ who
is above, thus admonishing and reminding men of the incorruptible light, the first
Anthropos, and of the descent of Christ. The [other] powers being terrified by these
things, and marveiling at the novelty of those things which were announced by the prophets,
Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that
emissions of two men took place, the one from the barren Elizabeth, and the other
from the Virgin Mary.
12. And since she herself had no rest either in heaven or on earth, she invoked
her mother to assist her in her distress. Upon this, her mother, the first woman,
was moved with compassion towards her daughter, on her repentance, and begged from
the first man that Christ should be sent to her assistance, who, being sent forth, descended
to his sister, and to the besprinkling of light. When he recognised her (that is,
the Sophia below), her brother descended to her, and announced his advent through
means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in
order that on Christ descending he might find a pure vessel, and that by the son
of that Ialdabaoth the woman might be announced by Christ. They further declare that
he descended through the seven heavens, having assumed the likeness of their sons, and gradually
emptied them of their power. For they maintain that the whole besprinkling of light
rushed to him, and that Christ, descending to this world, first clothed his sister
Sophia [with it], and that then both exulted in the mutual
refreshment they felt in each other's society: this scene they describe as relating
to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through
the agency of God, was wiser, purer, and more righteous than all other men: Christ
united to Sophia descended into him, and thus Jesus Christ was produced.
13. They affirm that many of his disciples were not aware of the descent of Christ
into him; but that, when Christ did descend on Jesus, he then began to work miracles,
and heal, and announce the unknown Father, and openly to confess himself the son
of the first man. The powers and the father of Jesus were angry at these proceedings,
and laboured to destroy him; and when he was being led away for this purpose, they
say that Christ himself, along with Sophia, departed from him into the state of an
incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his
Jesus, but sent down a certain energy into him from above, which raised him up again
in the body, which they call both animal and spiritual; for he sent the mundane parts
back again into the world. When his disciples saw that he had risen, they did not recognise
him--no, not even Jesus himself, by whom he rose again from the dead. And they assert
that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh(3) and blood do not attain to
the kingdom of God."
14. They strove to establish the descent and ascent of Christ, by the fact that
neither before his baptism, nor after his resurrection from the dead, do his disciples
state that he did any mighty works, not being aware that Jesus was united to Christ,
and the incorruptible AEon to the Hebdomad; and they declare his mundane body to be
of the same nature as that of animals. But after his resurrection he tarried [on
earth] eighteen months; and knowledge descending into him from above, he taught what
was clear. He instructed a few of his disciples, whom he knew to be capable of understanding
so great mysteries, in these things, and was then received up into heaven, Christ
sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them,(4) after they have laid aside their mundane
flesh, thus enriching himself without the knowledge or perception of his father;
so that, in proportion as Jesus enriches himself with holy souls, to such an extent
does his father suffer loss and is diminished, being emptied of his own power by these souls.
For he will not now possess holy souls to send them down again into
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the world, except those only which are of his substance, that is, those into which
he has breathed. But the consummation [of all things] will take place, when the whole
besprinkling of the spirit of light is gathered together, and is carried off to form
an incorruptible AEon.
15. Such are the opinions which prevail among these persons, by whom, like the
Lernaean hydra, a many-headed beast has been generated from the school of Valentinus.
For some of them assert that Sophia herself became the serpent; on which account
she was hostile to the creator of Adam, and implanted knowledge in men, for which reason
the serpent was called wiser than all others. Moreover, by the position of our intestines,
through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration(1) in the form of a serpent reveals our hidden generatrix.
CHAP. XXXI.--DOCTRINES OF THE CAINITES.
1. Others again declare that Cain derived his being from the Power above, and
acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to
themselves. On this account, they add, they have been assailed by the Creator, yet
no one of them has suffered injury. For Sophia was in the habit of carrying off that which
belonged to her from them to herself. They declare that Judas the traitor was thoroughly
acquainted with these things, and that he alone, knowing the truth as no others did,
accomplished the mystery of the betrayal; by him all things, both earthly and heavenly,
were thus thrown into confusion. They produce a fictitious history of this kind,
which they style the Gospel of Judas.
2. I have also made a collection of their writings in which they advocate the
abolition of the doings of Hystera.(2) Moreover, they call this Hystera the creator
of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until
they have gone through all kinds of experience. An angel, they maintain, attends them
in every one of their sinful and abominable actions, and urges them to venture on
audacity and incur pollution. Whatever may be the nature(3) of the action, they declare
that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou
power, I accomplish thy operation !" And they maintain that this is "perfect knowledge,"
without shrinking to rush into such actions as it is not lawful even to name.
3. It was necessary clearly to prove, that, as their very opinions and regulations
exhibit them,
those who are of the school of Valentinus derive their origin from such mothers, fathers,
and ancestors, and also to bring forward their doctrines, with the hope that perchance
some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth
be drown away by their wicked, although plausible, persuasions, imagining that they
will obtain from them the knowledge of some greater and more sublime mysteries. But
let them rather, learning to good effect from us the wicked tenets of these men, look
with contempt upon their doctrines, while at the same time they pity those who, still
cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or,
as it should rather be called, ignorance. They have now been fully exposed; and simply
to exhibit their sentiments, is to obtain a victory over them.
4. Wherefore I have laboured to bring forward, and make clearly manifest, the
utterly ill-conditioned carcase of this miserable little fox.(4) For there will not
now be need of many words to overturn their system of doctrine, when it has been
made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth
from it is in the habit of destroying multitudes, one who beats round the wood and
thoroughly explores it, so as to compel the animal to break cover, does not strive
to capture it, seeing that it is truly a ferocious beast; but those present can then watch
and avoid its assaults, and can cast darts at it from all sides, and wound it, and
finally slay that destructive brute. So, in our case, since we have brought their
hidden mysteries, which they keep in silence among themselves, to the light, it will not
now be necessary to use many words in destroying their system of opinions. For it
is now in thy power, and in the power of all thy associates, to familiarize yourselves
with what has been said, to overthrow their wicked and undigested doctrines, and to set
forth doctrines agreeable to the truth. Since then the case is so, I shall, according
to promise, and as my ability serves, labour to overthrow them, by refuting them
all in the following book. Even to give an account of them is a tedious affair, as thou
seest.(5) But I shall furnish means for overthrowing them, by meeting all their opinions
in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side.