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BOOK I - Chapters 14 - 31CHAP. 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 contains 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 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 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"
( 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.
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
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, ( 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, 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 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 (
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)
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 immensity. 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
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 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 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 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
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
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.
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 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 supreme 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,
convicting 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
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
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 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
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 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.
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