| nan | It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus. , But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena, combined together astronomy, and geometry, and music. And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction. And he also touched on magic - as they say - and himself discovered an art of physiogony, laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance. - which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence from ten. Of this decade, the perfect number, there are termed four divisions - namely, number, monad, square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven - namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube. This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides, and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, and Aristoxenus the musician, assert that Pythagoras came to Zaratas the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony; wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold. And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification, and that of putrefaction had set in, the bean was produced. And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period - for this immediately will aid in the result - it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae. Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis, who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels. , But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:- For surely both youth and maid I was, And shrub, and bird, and fish, from ocean stray'd. This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles. , But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. , Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite. And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII . Olympiad. , But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the dominant principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. , After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient. , Archelaus was by birth an Athenian, and son of Apollodorus. This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar, all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster. Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought - who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings - let us hasten on our investigations towards what remains for consideration. , For Parmenides likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe- the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention. The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited. , But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define. , And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, while in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter. , But Xenophanes, a native of Colophon, was son of Orthomenes. This man survived to the time of Cyrus. This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:- For if for the most part of perfection man may speak, Yet he knows it not himself, and in all attains surmise. And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is on account of this that it is made salt. And Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel in the bottom of a stone, and in Melita parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds. , One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. , Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. , Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. , Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. , Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. , The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog, supposing him attached to a car, if indeed he is disposed to follow, both is drawn, or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death, but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body, but that a refraction takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also. , Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated the intermundane spaces, and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term pleasure in different acceptations; for some (among the Gentiles understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions. , And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary not rather (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is. , But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena. But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the soul's ultimate covering. These despise death, and always in their own peculiar language call God by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts); in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun. , And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. , But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregnant with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts Of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. < |
|
| nan | Whatever opinions, then, were entertained by those who derived the first principles (of their doctrine) from the serpent, and in process of time deliberately brought forward into public notice their tenets, we have explained in the book preceding this, (and) which is the fifth of the Refutation of Heresies. But now also I shall not be silent as regards the opinions of (heresiarchs) who follow these (Ophites in succession); nay, not one (speculation) will I leave unrefuted, if it is possible to remember all (their tenets), and the secret orgies of these (heretics) which one may fairly style orgies, - for they who propagate such audacious opinions are not far distant from the anger (of God), - that I may avail myself of the assistance of etymology. , It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. Acts 8:9-24 With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man. , Apsethus the Libyan inordinately longed to become a god; but when, after repeated intrigues, he altogether failed to accomplish his desire, he nevertheless wished to appear to have become a god; and he did at all events appear, as time wore on, to have in reality become a god. For the foolish Libyans were accustomed to sacrifice unto him as to some divine power, supposing that they were yielding credence to a voice that came down from above, from heaven. For, collecting into one and the same cage a great number of birds - parrots - he shut them up. Now there are very many parrots throughout Libya, and very distinctly these imitate the human voice. This man, having for a time nourished the birds, was in the habit of teaching them to say, Apsethus is a god. After, however, the birds had practised this for a long period, and were accustomed to the utterance of that which he thought, when said, would make it supposed that Apsethus was a god, then, opening the habitation (of the birds), he let forth the parrots, each in a different direction. While the birds, however, were on the wing, their sound went out into all Libya, and the expressions of these reached as far as the Hellenic country. And thus the Libyans, being astonished at the voice of the birds, and not perceiving the knavery perpetrated by Apsethus, held Apsethus to be a god. Some one, however, of the Greeks, by accurate examination, perceiving the trick of the supposed god, by means of those same parrots not only refutes, but also utterly destroys, that boastful and tiresome fellow. Now the Greek, by confining many of the parrots, taught them anew to say, Apsethus, having caged us, compelled us to say, Apsethus is a god. But having heard of the recantation of the parrots, the Libyans, coming together, all unanimously decided on burning Apsethus. , In this way we must think concerning Simon the Magician, so that we may compare him unto the Libyan, far sooner than unto Him who, though made man, was in reality God. If, however, the assertion of this likeness is in itself accurate, and the sorcerer was the subject of a passion similar to Apsethus, let us endeavour to teach anew the parrots of Simon, that Christ, who stood, stands, and will stand, (that is, was, is, and is to come,) was not Simon. But (Jesus) was man, offspring of the seed of a woman, born of blood and the will of the flesh, as also the rest (of humanity). And that these things are so, we shall easily prove as the discussion proceeds. Now Simon, both foolishly and knavishly paraphrasing the law of Moses, makes his statements (in the manner following): For when Moses asserts that God is a burning and consuming fire, Deuteronomy 4:24 taking what is said by Moses not in its correct sense, he affirms that fire is the originating principle of the universe. (But Simon) does not consider what the statement is which is made, namely, that it is not that God is a fire, but a burning and consuming fire, (thereby) not only putting a violent sense upon the actual law of Moses, but even plagiarizing from Heraclitus the Obscure. And Simon denominates the originating principle of the universe an indefinite power, expressing himself thus: This is the treatise of a revelation of (the) voice and name (recognisable) by means of intellectual apprehension of the Great Indefinite Power. Wherefore it will be sealed, (and) kept secret, (and) hid, (and) will repose in the habitation, at the foundation of which lies the root of all things. And he asserts that this man who is born of blood is (the aforesaid) habitation, and that in him resides an indefinite power, which he affirms to be the root of the universe. Now the indefinite power which is fire, constitutes, according to Simon, not any uncompounded (essence, in conformity with the opinion of those who) assert that the four elements are simple, and who have (therefore) likewise imagined that fire, (which is one of the four,) is simple. But (this is far from being the case): for there is, (he maintains,) a certain twofold nature of fire; and of this twofold (nature) he denominates one part a something secret, and another a something manifest, and that the secret are hidden in the manifest portions of the fire, and that the manifest portions of the fire derive their being from its secret (portions). This, however, is what Aristotle denominates by (the expressions) potentiality and energy, or (what) Plato (styles) intelligible and sensible. And the manifest portion of the fire comprises all things in itself, whatsoever any one might discern, or even whatever objects of the visible creation he may happen to overlook. But the entire secret (portion of the fire) which one may discern is cognised by intellect, and evades the power of the senses; or one fails to observe it, from want of a capacity for that particular sort of perception. In general, however, inasmuch as all existing things fall under the categories, namely, of what are objects of Sense, and what are objects of Intellect, and as for the denomination of these (Simon) employs the terms secret and manifest; it may, (I say, in general,) be affirmed that the fire, (I mean) the super-celestial (fire), is a treasure, as it were a large tree, just such a one as in a dream was seen by Nebuchadnezzar, out of which all flesh is nourished. And the manifest portion of the fire he regards as the stem, the branches, the leaves, (and) the external rind which overlaps them. All these (appendages), he says, of the Great Tree being kindled, are made to disappear by reason of the blaze of the all-devouring fire. The fruit, however, of the tree, when it is fully grown, and has received its own form, is deposited in a granary, not (flung) into the fire. For, he says, the fruit has been produced for the purpose of being laid in the storehouse, whereas the chaff that it may be delivered over to the fire. (Now the chaff) is stem, (and is) generated not for its own sake, but for that of the fruit. , And this, he says, is what has been written in Scripture: For the vineyard of the Lord of Sabaoth is the house of Israel, and the man of Judah is His beloved plant. If, however, the man of Judah (is) the beloved plant, it has been proved, he says, that there is not any other tree but that man. But concerning the secretion and dissolution of this (tree), Scripture, he says, has spoken sufficiently. And as regards instruction for those who have been fashioned after the image (of him), that statement is enough which is made (in Scripture), that all flesh is grass, and all the glory of flesh, as it were, a flower of grass. The grass withers, and its flower falls; but the word of the Lord abides forever. The word of the Lord, he says, is that word which is produced in the mouth, and (is) a Logos, but nowhere else exists there a place of generation. , Now, to express myself briefly, inasmuch as the fire is of this description, according to Simon, and since all things are visible and invisible, (and) in like manner resonant and not resonant, numerable and not subjects of numeration; he denominates in the Great Announcement a perfect intelligible (entity), after such a mode, that each of those things which, existing indefinitely, may be infinitely comprehended, both speaks, and understands, and acts in such a manner as Empedocles speaks of:- For earth, indeed, by earth we see, and water by water, And air divine by air, and fire fierce by fire, And love by love, and also strife by gloomy strife. , For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. , And of those six powers, and of the seventh which co-exists with them, the first pair, Mind and Intelligence, he calls Heaven and Earth. And that one of these, being of male sex, beholds from above and takes care of his partner. but that the earth receives below the rational fruits, akin to the earth, which are borne down from the heaven. On this account, he says, the Logos, frequently looking towards the things that are being generated from Mind and Intelligence, that is, from Heaven and Earth, exclaims, Hear, O heaven, and give ear, O earth, because the Lord has spoken. I have brought forth children, and exalted them; and these have rejected me. Now, he who utters these words, he says, is the seventh power - he who stood, stands, and will stand; for he himself is cause of those beauteous objects of creation which Moses commended, and said that they were very good. But Voice and Name (the second of the three pairs) are Sun and Moon; and Ratiocination and Reflection (the third of the three pairs) are Air and Water. And in all these is intermingled and blended, as I have declared, the great, the indefinite, the (self-) existing power. , When, therefore, Moses has spoken of the six days in which God made heaven and earth, and rested on the seventh from all His works, Genesis 2:2 Simon, in a manner already specified, giving (these and other passages of Scripture) a different application (from the one intended by the holy writers), deifies himself. When, therefore, (the followers of Simon) affirm that there are three days begotten before sun and moon, they speak enigmatically of Mind and Intelligence, that is, Heaven and Earth, and of the seventh power, (I mean) the indefinite one. For these three powers are produced antecedent to all the rest. But when they say, He begot me prior to all the Ages, Proverbs 8:22-24 such statements, he says, are alleged to hold good concerning the seventh power. Now this seventh power, which was a power existing in the indefinite power, which was produced prior to all the Ages, this is, he says, the seventh power, respecting which Moses utters the following words: And the Spirit of God was wafted over the water; that is, says (the Simonian), the Spirit which contains all things in itself, and is an image of the indefinite power about which Simon speaks -an image from an incorruptible form, that alone reduces all things into order. For this power that is wafted over the water, being begotten, he says, from an incorruptible form alone, reduces all things into order. When, therefore, according to these (heretics), there ensued some such arrangement, and (one) similar (to it) of the world, the Deity, he says, proceeded to form man, taking clay from the earth. And He formed him not uncompounded, but twofold, according to (His own) image and likeness.Genesis 2:7 Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, that we should not be condemned with the world. 1 Corinthians 11:32 If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity. How then, he says, and in what manner, does God form man? In Paradise; for so it seems to him. Grant Paradise, he says, to be the womb; and that this is a true (assumption) the Scripture will teach, when it utters the words, I am He who forms you in your mother's womb. Jeremiah 1:5 For this also he wishes to have been written so. Moses, he says, resorting to allegory, has declared Paradise to be the womb, if we ought to rely on his statement. If, however, God forms man in his mother's womb - that is, in Paradise - as I have affirmed, let Paradise be the womb, and Edem the after-birth, a river flowing forth from Edem, for the purpose of irrigating Paradise, Genesis 2:10 (meaning by this) the navel. This navel, he says, is separated into four principles; for on either side of the navel are situated two arteries, channels of spirit, and two veins channels of blood. But when, he says, the umbilical vessels proceed forth from Edem, that is, the caul in which the foetus is enveloped grows into the (foetus) that is being formed in the vicinity of the epigastrium - (now) all in common denominate this a navel - these two veins through which the blood flows, and is conveyed from Edem. the after-birth, to what are styled the gates of the liver; (these veins, I say,) nourish the foetus. But the arteries which we have spoken of as being channels of spirit, embrace the bladder on both sides, around the pelvis, and connect it with the great artery, called the aorta, in the vicinity of the dorsal ridge. And in this way the spirit, making its way through the ventricles to the heart, produces a movement of the foetus. For the infant that was formed in Paradise neither receives nourishment through the mouth, nor breathes through the nostrils: for as it lay in the midst of moisture, at its feet was death, if it attempted to breathe; for it would (thus) have been drawn away from moisture, and perished (accordingly). But (one may go further than this); for the entire (foetus) is bound tightly round by a covering styled the caul, and is nourished by a navel, and it receives through the (aorta), in the vicinity of the dorsal ridge, as I have stated, the substance of the spirit. , The river, therefore, he says, which proceeds out of Edem is divided into four principles, four channels - that is, into four senses, belonging to the creature that is being born, viz., seeing, smelling, taste, and touch; for the child formed in Paradise has these senses only. This, he says, is the law which Moses appointed; and in reference to this very law, each of his books has been written, as the inscriptions evince. The first book is Genesis. The inscription of the book is, he says, sufficient for a knowledge of the universe. For this is (equivalent in meaning with) generation, (that is,) vision, into which one section of the river is divided. For the world was seen by the power of vision. Again, the inscription of the second book is Exodus. For what has been produced, passing through the Red Sea, must come into the wilderness - now they say he calls the Red (Sea) blood, - and taste bitter water. For bitter, he says, is the water which is (drunk) after (crossing) the Red Sea; which (water) is a path to be trodden, that leads (us) to a knowledge in (this) life of (our) toilsome and bitter lot. Altered, however, by Moses- that is, by the Logos- that bitter (water) becomes sweet. And that this is so we may hear in common from all who express themselves according to the (sentiments of the) poets:- Dark at the root, like milk, the flower, Gods call it 'Moly,' and hard for mortal men To dig, but power divine is boundless. , What is spoken by the Gentiles is sufficient for a knowledge of the universe to those who have ears (capable) of hearing. For whosoever, he says, has tasted this fruit, is not the only one that is changed by Circe into a beast; but also, employing the power of such a fruit, he forms anew and moulds afresh, and re-entices into that primary peculiar character of theirs, those that already have been altered into beasts. But a faithful man, and beloved by that sorceress, is, he says, discovered through that milk-like and divine fruit. In like manner, the third book is Leviticus, which is smelling, or respiration. For the entire of that book is (an account) of sacrifices and offerings. Where, however, there is a sacrifice, a certain savour of the fragrance arises from the sacrifice through the incense-offerings; and in regard of this fragrance (the sense of) smelling is a test. Numbers, the fourth of the books, signifies taste, where the discourse is operative. For, from the fact of its speaking all things, it is denominated by numerical arrangement. But Deuteronomy, he says, is written in reference to the (sense of) touch possessed by the child that is being formed. For as touch, by seizing the things that are seen by the other senses, sums them up and ratifies them, testing what is rough, or warm, or clammy, (or cold); so the fifth book of the law constitutes a summary of the four books preceding this. All things, therefore, he says, when unbegotten, are in us potentially, not actually, as the grammatical or geometrical (art). If, then, one receives proper instruction and teaching, and (where consequently) what is bitter will be altered into what is sweet - that is, the spears into pruning-hooks, and the swords into plough-shares, Isaiah 2:4 - there will not be chaff and wood begotten for fire, but mature fruit, fully formed, as I said, equal and similar to the unbegotten and indefinite power. If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire. , According to Simon, therefore, there exists that which is blessed and incorruptible in a latent condition in every one - (that is,) potentially, not actually; and that this is He who stood, stands, and is to stand. He has stood above in unbegotten power. He stands below, when in the stream of waters He was begotten in a likeness. He is to stand above, beside the blessed indefinite power, if He be fashioned into an image. For, he says, there are three who have stood; and except there were three Aeons who have stood, the unbegotten one is not adorned. (Now the unbegotten one) is, according to them, wafted over the water, and is re-made, according to the similitude (of an eternal nature), a perfect celestial (being), in no (quality of) intelligence formed inferior to the unbegotten power: that is what they say - I and you, one; you, before me; I, that which is after you. This, he says, is one power divided above (and) below, generating itself, making itself grow, seeking itself, finding itself, being mother of itself, father of itself, sister of itself, spouse of itself, daughter of itself, son of itself, mother, father, a unit, being a root of the entire circle of existence. And that, he says, the originating principle of the generation of things begotten is from fire, he discerns after some such method as the following. Of all things, (i.e.) of whatsoever there is a generation, the beginning of the desire of the generation is from fire. Wherefore the desire after mutable generation is denominated to be inflamed. For when the fire is one, it admits of two conversions. For, he says, blood in the man being both warm and yellow, is converted as a figured flame into seed; but in the woman this same blood is converted into milk. And the conversion of the male becomes generation, but the conversion of the female nourishment for the foetus. This, he says, is the flaming sword, which turned to guard the way of the tree of life. Genesis 3:24 For the blood is converted into seed and milk, and this power becomes mother and father - father of those things that are in process of generation, and the augmentation of those things that are being nourished; (and this power is) without further want, (and) self-sufficient. And, he says, the tree of life is guarded, as we have stated, by the brandished flaming sword. And it is the seventh power, that which (is produced) from itself, (and) which contains all (powers, and) which reposes in the six powers. For if the flaming sword be not brandished, that good tree will be destroyed, and perish. If, however, these be converted into seed and milk, the principle that resides in these potentially, and is in possession of a proper position, in which is evolved a principle of souls, (such a principle,) beginning, as it were, from a very small spark, will be altogether magnified, and will increase and become a power indefinite (and) unalterable, (equal and similar) to an unalterable age, which no longer passes into the indefinite age. , Therefore, according to this reasoning, Simon became confessedly a god to his silly followers, as that Libyan, namely, Apsethus - begotten, no doubt, and subject to passion, when he may exist potentially, but devoid of propensions. (And this too, though born from one having pro-pensions, and uncreated though born) from one that is begotten, when He may be fashioned into a figure, and, becoming perfect, may come forth from two of the primary powers, that is, Heaven and Earth. For Simon expressly speaks of this in the Revelation after this manner: To you, then, I address the things which I speak, and (to you) I write what I write. The writing is this: there are two offshoots from all the Aeons, having neither beginning nor end, from one root. And this is a power, viz., Sige, (who is) invisible (and) incomprehensible. And one of these (offshoots) appears from above, which constitutes a great power, (the creative) Mind of the universe, which manages all things, (and is) a male. The other (offshoot), however, is from below, (and constitutes) a great Intelligence, and is a female which produces all things. From whence, ranged in pairs opposite each other, they undergo conjugal union, and manifest an intermediate interval, namely, an incomprehensible air, which has neither beginning nor end. But in this is a father who sustains all things, and nourishes things that have beginning and end. This is he who stood, stands, and will stand, being an hermaphrodite power according to the pre-existent indefinite power, which has neither beginning nor end. Now this (power) exists in isolation. For Intelligence, (that subsists) in unity, proceeded forth from this (power), (and) became two. And that (father) was one, for having in himself this (power) he was isolated, and, however, He was not primal though pre-existent; but being rendered manifest to himself from himself, he passed into a state of duality. But neither was he denominated father before this (power) would style him father. As, therefore, he himself, bringing forward himself by means of himself, manifested unto himself his own peculiar intelligence, so also the intelligence, when it was manifested, did not exercise the function of creation. But beholding him, she concealed the Father within herself, that is, the power; and it is an hermaphrodite power, and an intelligence. And hence it is that they are ranged in pairs, one opposite the other; for power is in no wise different from intelligence, inasmuch as they are one. For from those things that are above is discovered power; and from those below, intelligence. So it is, therefore, that likewise what is manifested from these, being unity, is discovered (to be) duality, an hermaphrodite having the female in itself. This, (therefore,) is Mind (subsisting) in Intelligence; and these are separable one from the other, (though both taken together) are one, (and) are discovered in a state of duality. , Simon then, after inventing these (tenets), not only by evil devices interpreted the writings of Moses in whatever way he wished, but even the (works) of the poets. For also he fastens an allegorical meaning on (the story of) the wooden horse and Helen with the torch, and on very many other (accounts), which he transfers to what relates to himself and to Intelligence, and (thus) furnishes a fictitious explanation of them. He said, however, that this (Helen) was the lost sheep. And she, always abiding among women, confounded the powers in the world by reason of her surpassing beauty. Whence, likewise, the Trojan War arose on her account. For in the Helen born at that time resided this Intelligence; and thus, when all the powers were for claiming her (for themselves), sedition and war arose, during which (this chief power) was manifested to nations. And from this circumstance, without doubt, we may believe that Stesichorus, who had through (some) verses reviled her, was deprived of the use of his eyes; and that, again, when he repented and composed recantations, in which he sung (Helen's) praises, he recovered the power of vision. But the angels and the powers below - who, he says, created the world - caused the transference from one body to another of (Helen's soul); and subsequently she stood on the roof of a house in Tyre, a city of Phoenicia, and on going down there (Simon professed to have) found her. For he stated that, principally for the purpose of searching after this (woman), he had arrived (in Tyre), in order that he might rescue her from bondage. And after having thus redeemed her, he was in the habit of conducting her about with himself, alleging that this (girl) was the lost sheep, and affirming himself to be the Power above all things. But the filthy fellow, becoming enamoured of this miserable woman called Helen, purchased her (as his slave), and enjoyed her person. He, (however,) was likewise moved with shame towards his disciples, and concocted this figment. But, again, those who become followers of this impostor- I mean Simon the sorcerer - indulge in similar practices, and irrationally allege the necessity of promiscuous intercourse. They express themselves in the manner following: All earth is earth, and there is no difference where any one sows, provided he does sow. But even they congratulate themselves on account of this indiscriminate intercourse, asserting that this is perfect love, and employing the expressions, holy of holies, and sanctify one another. For (they would have us believe) that they are not overcome by the supposed vice, for that they have been redeemed. And (Jesus), by having redeemed Helen in this way, (Simon says,) has afforded salvation to men through his own peculiar intelligence. For inasmuch as the angels, by reason of their lust for pre-eminence, improperly managed the world, (Jesus Christ) being transformed, and being assimilated to the rulers and powers and angels, came for the restoration (of things). And so (it was that Jesus) appeared as man, when in reality he was not a man. And (so it was) that likewise he suffered - though not actually undergoing suffering, but appearing to the Jews to do so - in Judea as 'Son, 'and in Samaria as 'Father, ' and among the rest of the Gentiles as 'Holy Spirit.' And (Simon alleges) that Jesus tolerated being styled by whichever name (of the three just mentioned) men might wish to call him. And that the prophets, deriving their inspiration from the world-making angels, uttered predictions (concerning him). Wherefore, (Simon said,) that towards these (prophets) those felt no concern up to the present, who believe in Simon and Helen, and that they do whatsoever they please, as persons free; for they allege that they are saved by grace. For that there is no reason for punishment, even though one shall act wickedly; for such a one is not wicked by nature, but by enactment. For the angels who created the world made, he says, whatever enactments they pleased, thinking by such (legislative) words to enslave those who listened to them. But, again, they speak of a dissolution of the world, for the redemption of his own particular adherents. , The disciples, then, of this (Magus), celebrate magical rites, and resort to incantations. And (they profess to) transmit both love-spells and charms, and the demons said to be senders of dreams, for the purpose of distracting whomsoever they please. But they also employ those denominated Paredroi. And they have an image of Simon (fashioned) into the figure of Jupiter, and (an image) of Helen in the form of Minerva; and they pay adoration to these. But they call the one Lord and the other Lady. And if any one among them, on seeing the images of either Simon or Helen, would call them by name, he is cast off, as being ignorant of the mysteries. This Simon, deceiving many in Samaria by his sorceries, was reproved by the Apostles, and was laid under a curse, as it has been written in the Acts. But he afterwards abjured the faith, and attempted these (aforesaid practices). And journeying as far as Rome, he fell in with the Apostles; and to him, deceiving many by his sorceries, Peter offered repeated opposition. This man, ultimately repairing to ... (and) sitting under a plane tree, continued to give instruction (in his doctrines). And in truth at last, when conviction was imminent, in case he delayed longer, be stated that, if he were buried alive, he would rise the third day. And accordingly, having ordered a trench to be dug by his disciples, he directed himself to be interred there. They, then, executed the injunction given; whereas he remained (in that grave) until this day, for he was not the Christ. This constitutes the legendary system advanced by Simon, and from this Valentinus derived a starting-point (for his own doctrine. This doctrine, in point of fact, was the same with the it Simonian, though Valentinus) denominated under different titles: for Nous, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia, and Aeons of Valentinus, are confessedly the six roots of Simon, viz., Mind and Intelligence, Voice and Name, Ratiocination and Reflection. But since it seems to us that we have sufficiently explained Simon's tissue of legends, let us see what also Valentinus asserts. , The heresy of Valentinus is certainly, then, connected with the Pythagorean and Platonic theory. For Plato, in the Timaeus, altogether derives his impressions from Pythagoras, and therefore Timaeus himself is his Pythagorean stranger. Wherefore, it appears expedient that we should commence by reminding (the reader) of a few points of the Pythagorean and Platonic theory, and that (then we should proceed) to declare the opinions of Valentinus. For even although in the books previously finished by us with so much pains, are contained the opinions advanced by both Pythagoras and Plato, yet at all events I shall not be acting unreasonably, in now also calling to the recollection of the reader. by means of an epitome, the principal heads of the favourite tenets of these (speculators). And this (recapitulation) will facilitate our knowledge of the doctrines of Valentinus, by means of a nearer comparison, and by similarity of composition (of the two systems). For (Pythagoras and Plato) derived these tenets originally from the Egyptians, and introduced their novel opinions among the Greeks. But (Valentinus took his opinions) from these, because, although he has suppressed the truth regarding his obligations to (the Greek philosophers), and in this way has endeavoured to construct a doctrine, (as it were,) peculiarly his own, yet, in point of fact, he has altered the doctrines of those (thinkers) in names only, and numbers, and has adopted a peculiar terminology (of his own). Valentinus has formed his definitions by measures, in order that he may establish an Hellenic heresy, diversified no doubt, but unstable, and not connected with Christ. , The origin, then, from which Plato derived his theory in the Timoeus, is (the) wisdom of the Egyptians. For from this source, by some ancient and prophetical tradition, Solon taught his entire system concerning the generation and destruction of the world, as Plato says, to the Greeks, who were (in knowledge) young children, and were acquainted with no theological doctrine of greater antiquity. In order, therefore, that we may trace accurately the arguments by which Valentinus established his tenets, I shall now explain what are the principles of the philosophy of Pythagoras of Samos - a philosophy (coupled) with that Silence so celebrated by the Greeks. And next in this manner (I shall elucidate) those (opinions) which Valentinus derives from Pythagoras and Plato, but refers with all solemnity of speech to Christ, and before Christ to the Father of the universe, and to Silence conjoined with the Father. , Pythagoras, then, declared the originating principle of the universe to be the unbegotten monad, and the generated duad, and the rest of the numbers. And he says that the monad it the father of the duad, and the duad the mother of all things that are being begotten - the begotten one (being mother) of the things that arc begotten. And Zaratas, the pupil of Pythagoras, was in the habit of denominating unity a father, and duality a mother. For the duad has been generated from the monad, according to Pythagoras; and the monad is male and primary, but the duad female (and secondary). And from the duad, again, as Pythagoras states, (are generated) the triad and the succeeding numbers up to ten. For Pythagoras is aware that this is the only perfect number - I mean the decade - for that eleven and twelve are an addition and repetition of the decade; not, however, that what is added constitutes the generation of another number. And all solid bodies he generates from incorporeal (essences). For he asserts that an element and principle of both corporeal and incorporeal entities is the point which is indivisible. And from a point, he says, is generated a line, and from a line a surface; and a surface flowing out into a height becomes, he says, a solid body. Whence also the Pythagoreans have a certain object of adjuration, viz., the concord of the four elements. And they swear in these words:- By him who to our head quaternion gives, A font that has the roots of everlasting nature. Now the quaternion is the originating principle of natural and solid bodies, as the monad of intelligible ones. And that likewise the quaternion generates, he says, the perfect number, as in the case of intelligibles (the monad) does the decade, they teach thus. If any, beginning to number, says one, and adds two, then in like manner three, these (together) will be six, and to these (add) moreover four, the entire (sum), in like manner, will be ten. For one, two, three, four, become ten, the perfect number. Thus, he says, the quaternion in every respect imitated the intelligible monad, which was able to generate a perfect number. , There are, then, according to Pythagoras, two worlds: one intelligible, which has the monad for an originating principle; and the other sensible. But of this (latter) is the quaternion having the iota the one tittle,Matthew 5:18 a perfect number. And there likewise is, according to the Pythagoreans, the i, the one tittle, which is chief and most dominant, and enables us to apprehend the substance of those intelligible entities which are capable of being understood through the medium of intellect and of sense. (And in this substance inhere) the nine incorporeal accidents which cannot exist without substance, viz., quality, and quantity, and relation, and where, and when, and position, and possession, and action, and passion. These, then, are the nine accidents (inhering in) substance, and when reckoned with these (substances), contains the perfect number, the i. Wherefore, the universe being divided, as we said, into the intelligible and sensible world, we have also reason from the intelligible (world), in order that by reason we may behold the substance of things that are cognised by intellect, and are incorporeal and divine. But we have, he says, five senses - smelling, seeing, hearing, taste, and touch. Now, by these we arrive at a knowledge of things that are discerned by sense; and so, he says, the sensible is divided from the intelligible world. And that we have for each of these an instrument for attaining knowledge, we perceive from the following consideration. Nothing, he says, of intelligibles can be known to us from sense. For he says neither eye has seen, nor ear heard, nor any whatsoever of the other senses known that (which is cognised by mind). Neither, again, by reason is it possible to arrive at a knowledge of any of the things discernible by sense. But one must see that a thing is white, and taste that it is sweet, and know by hearing that it is musical or out of tune. And whether any odour is fragrant or disagreeable, is the function of smell, not of reason. It is the same with objects of touch; for anything rough, or soft, or warm, or cold, it is not possible to know by hearing, but (far from it), for touch is the judge of such (sensations). Things being thus constituted, the arrangement of things that have been made and are being made is observed to happen in conformity with numerical (combinations). For in the same manner as, commencing from monad, by an addition of monads or triads, and a collection of the succeeding numbers, we make some one very large complex whole of number; (and) then, again, from an amassed number thus formed by addition, we accomplish, by means of a certain subtraction and re-calculation, a solution of the totality of the aggregate numbers; so likewise he asserts that the world, bound by a certain arithmetical and musical chain, was, by its tension and relaxation, and by addition and subtraction, always and for ever preserved in-corrupt. , The Pythagoreans therefore declare their opinion concerning the continuance of the world in some such manner as this:- For heretofore it was and will be; never, I ween, Of both of these will void the age eternal be. Of these; but what are they? Discord and Love. Now, in their system, Love forms the world incorruptible (and) eternal, as they suppose. For substance and the world are one. Discord, however, separates and puts asunder, and evinces numerous attempts by subdividing to form the world. It is just as if one severs into small parts, and divides arithmetically, the myriad into thousands, and hundreds, and tens; and drachmae into oboli and small farthings. In this manner, he says, Discord severs the substance of the world into animals, plants, metals and things similar to these. And the fabricator of the generation of all things produced is, according to them, Discord; whereas Love, on the other hand, manages and provides for the universe in such a manner that it enjoys permanence. And conducting together into unity the divided and scattered parts of the universe, and leading them forth from their (separate) mode of existence, (Love) unites and adds to the universe, in order that it may enjoy permanence; and it thus constitutes one system. They will not therefore cease - neither Discord dividing the world, nor Love attaching to the world the divided parts. Of some such description as this, so it appears, is the distribution of the world according to Pythagoras. But Pythagoras says that the stars are fragments from the sun, and that the souls of animals are conveyed from the stars; and that these are mortal when they are in the body, just as if buried, as it were, in a tomb: whereas that they rise (out of this world) and become immortal, when we are separated from our bodies. Whence Plato, being asked by some one, What is philosophy? replied, It is a separation of soul from body. , Pythagoras, then, became a student of these doctrines likewise, in which he speaks both by enigmas and some such expressions as these: When you depart from your own (tabernacle), return not; if, however, (you act) not (thus), the Furies, auxiliaries to justice, will overtake you,- denominating the body one's own (tabernacle), and its passions the Furies. When, therefore, he says, you depart, that is, when you go forth from the body, do not earnestly crave for this; but if you are eagerly desirous (for departure), the passions will once more confine you within the body. For these suppose that there is a transition of souls from one body to another, as also Empedocles, adopting the principles of Pythagoras, affirms. For, says he, souls that are lovers of pleasure, as Plato states, if, when they are in the condition of suffering incidental to man, they do not evolve theories of philosophy, must pass through all animals and plants (back) again into a human body. And when (the soul) may form a system of speculation thrice in the same body, (he maintains) that it ascends up to the nature of some kindred star. If, however, (the soul) does not philosophize, (it must pass) through the same (succession of changes once more). He affirms, then, that the soul sometimes may become even mortal, if it is overcome by the Furies, that is, the passions (of the body); and immortal, if it succeeds in escaping the Furies, which are the passions. , But since also we have chosen to mention the sayings darkly expressed by Pythagoras to his disciples by means of symbols, it seems likewise expedient to remind (the reader) of the rest (of his doctrines. And we touch on this subject) on account also of the heresiarchs, who attempt by some method of this description to converse by means of symbols; and these are not their own, but they have, (in propounding them,) taken advantage of expressions employed by the Pythagoreans. Pythagoras then instructs his disciples, addressing them as follows: Bind up the sack that carries the bedding. (Now,) inasmuch as they who intend going upon a journey tie their clothes into a wallet, to be ready for the road; so, (in like manner,) he wishes his disciples to be prepared, since every moment death is likely to come upon them by surprise. (In this way Pythagoras sought to effect) that (his followers) should labour under no deficiency in the qualifications required in his pupils. Wherefore of necessity he was in the habit, with the dawn of day, of instructing the Pythagoreans to encourage one another to bind up the sack that carries the bedding, that is, to be ready for death. Do not stir fire with a sword; (meaning,) do not, by addressing him, quarrel with an enraged man; for a person in a passion is like fire, whereas the sword is the uttered expression. Do not trample on a besom; (meaning,) despise not a small matter. Plant not a palm tree in a house; (meaning,) foment not discord in a family, for the palm tree is a symbol of battle and slaughter. Eat not from a stool; (meaning,) do not undertake an ignoble art, in order that you may not be a slave to the body, which is corruptible, but make a livelihood from literature. For it lies within your reach both to nourish the body, and make the soul better. Don't take a bite out of an uncut loaf; (meaning,) diminish not your possessions, but live on the profit (of them), and guard your substance as an entire loaf. Feed not on beans; (meaning,) accept not the government of a city, for with beans they at that time were accustomed to ballot for their magistrates. , These, then, and such like assertions, the Pythagoreans put forward; and the heretics, imitating these, are supposed by some to utter important truths. The Pythagorean system, however, lays down that the Creator of all alleged existences is the Great Geometrician and Calculator - a sun; and that this one has been fixed in the whole world, just as in the bodies a soul, according to the statement of Plato. For the sun (being of the nature of) fire, resembles the soul, but the earth (resembles the) body. And, separated from fire, there would be nothing visible, nor would there be any object of touch without something solid; but not any solid body exists without earth. Whence the Deity, locating air in the midst, fashioned the body of the universe out of fire and earth. And the Sun, he says, calculates and geometrically measures the world in some such manner as the following: The world is a unity cognizable by sense; and concerning this (world) we now make these assertions. But one who is an adept in the science of numbers, and a geometrician, has divided it into twelve parts. And the names of these parts are as follow: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. Again, he divides each of the twelve parts into thirty parts, and these are days of the month. Again, he divides each part of the thirty parts into sixty small divisions, and (each) of these small (divisions) he subdivides into minute portions, and (these again) into portions still more minute. And always doing this, and not intermitting, but collecting from these divided portions (an aggregate), and constituting it a year; and again resolving and dividing the compound, (the sun) completely finishes the great and everlasting world. , Of some such nature, as I who have accurately examined their systems (have attempted) to state compendiously, is the opinion of Pythagoras and Plato. And from this (system), not from the Gospels, Valentinus, as we have proved, has collected the (materials of) heresy- I mean his own (heresy)- and may (therefore) justly be reckoned a Pythagorean and Platonist, not a Christian. Valentinus, therefore, and Heracleon, and Ptolemaeus, and the entire school of these (heretics), as disciples of Pythagoras and Plato, (and) following these guides, have laid down as e fundamental principle of their doctrine the arithmetical system. For, likewise, according to these (Valentinians), the originating cause of the universe is a Monad, unbegotten, imperishable, incomprehensible, inconceivable, productive, and a cause of the generation of all existent things. And the aforesaid Monad is styled by them Father. There is, however, discoverable among them some considerable diversity of opinion. For some of them, in order that the Pythagorean doctrine of Valentinus may be altogether free from admixture (with other tenets), suppose that the Father is unfeminine, and unwedded, and solitary. But others, imagining it to be impossible that from a male only there could proceed a generation at all of any of those things that have been made to exist, necessarily reckon along with the Father of the universe, in order that he may be a father, Sige as a spouse. But as to Sige, whether at any time she is united in marriage (to the Father) or not, this is a point which we leave them to wrangle about among themselves. We at present, keeping to the Pythagorean principle, which is one, and unwedded, unfeminine, (and) deficient in nothing, shall proceed to give an account of their doctrines, as they themselves inculcate them. There is, says (Valentinus), not anything at all begotten, but the Father is alone unbegotten, not subject to the condition of place, not (subject to the condition of) time, having no counsellor, (and) not being any other substance that could be realized according to the ordinary methods of perception. (The Father,) however, was solitary, subsisting, as they say, in a state of quietude, and Himself reposing in isolation within Himself. When, however, He became productive, it seemed to Him expedient at one time to generate and lead forth the most beautiful and perfect (of those germs of existence) which He possessed within Himself, for (the Father) was not fond of solitariness. For, says he, He was all love, but love is not love except there may be some object of affection. The Father Himself, then, as He was solitary, projected and produced Nous and Aletheia, that is, a duad which became mistress, and origin, and mother of all the Aeons computed by them (as existing) within the Pleroma. Nous and Aletheia being projected from the Father, one capable of continuing generation, deriving existence from a productive being, (Nous) himself likewise, in imitation of the Father, projected Logos and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and Aletheia, when they beheld that their own offspring had been born productive, returned thanks to the Father of the universe, and offer unto Him a perfect number, viz., ten Aeons. For, he says, Nous and Aletheia could not offer unto the Father a more perfect (one) than this number. For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect. The Father, however, being more perfect, because being alone unbegotten, by means of the one primary conjugal union of Nous and Aletheia, found means of projecting all the roots of existent things. , Logos himself also, and Zoe, then saw that Nous and Aletheia had celebrated the Father of the universe by a perfect number; and Logos himself likewise with Zoe wished to magnify their own father and mother, Nous and Aletheia. Since, however, Nous and Aletheia were begotten, and did not possess paternal (and) perfect uncreatedness, Logos and Zoe do not glorify Nous their father with a perfect number, but far from it, with an imperfect one. For Logos and Zoe offer twelve Aeons unto Nous and Aletheia. For, according to Valentinus, these - namely, Nous and Aletheia, Logos and Zoe, Anthropos and Ecclesia - have been the primary roots of the Aeons. But there are ten the Aeons proceeding from Nous and Aletheia, and twelve from Logos and Zoe - twenty and eight in all. And to these (ten) they give these following denominations: Bythus and Mixis, Ageratus and Henosis, Autophyes and Hedone, Acinetus and Syncrasis, Monogenes and Macaria. These are ten Aeons whom some say (have been projected) by Nous and Aletheia, but some by Logos and Zoe. Others, however, affirm that the twelve (Aeons have been projected) by Anthropos and Ecclesia, while others by Logos and Zoe. And upon these they bestow these following names: Paracletus and Pistis, Patricus and Elpis, Metricus and Agape, Aeinous and Synesis, Ecclesiasticus and Macariotes, Theletus and Sophia. But of the twelve, the twelfth and youngest of all the twenty-eight Aeons, being a female, and called Sophia, observed the multitude and power of the besetting Aeons, and hurried back into the depth of the Father. And she perceived that all the rest of the Aeons, as being begotten, generate by conjugal intercourse. The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father, and to produce (offspring) of herself without a marital partner, that she might achieve a work in no wise inferior to (that of) the Father. (Sophia, however,) was ignorant that the Unbegotten One, being an originating principle of the universe, as well as root and depth and abyss, alone possesses the power of self-generation. But Sophia, being begotten, and born after many more (Aeons), is not able to acquire possession of the power inherent in the Unbegotten One. For in the Unbegotten One, he says, all things exist simultaneously, but in the begotten (Aeons) the female is projective of substance, and the male is formative of the substance which is projected by the female. Sophia, therefore, prepared to project that only which she was capable (of projecting), viz., a formless and undigested substance. And this, he says, is what Moses asserts: The earth was invisible, and unfashioned. This (substance) is, he says, the good (and) the heavenly Jerusalem, into which God has promised to conduct the children of Israel, saying, I will bring you into a land flowing with milk and honey. , Ignorance, therefore, having arisen within the Pleroma in consequence of Sophia, and shapelessness in consequence of the offspring of Sophia, confusion arose in the Pleroma. (For all) the Aeons that were begotten (became overwhelmed with apprehension, imagining) that in like manner formless and incomplete progenies of the Aeons should be generated; and that some destruction, at no distant period, should l at length seize upon the Aeons. All the Aeons, then, betook themselves to supplication of the Father, that he would tranquillize the sorrowing Sophia; for she continued weeping and bewailing on account of the abortion produced by her - for so they, term it. The Father, then, compassionating the tears of Sophia, and accepting the supplication of the Aeons, orders a further projection. For he did not, (Valentinus) says, himself project, but Nous and Aletheia (projected) Christ and the Holy Spirit for the restoration of Form, and the destruction of the abortion, and (for) the consolation and cessation of the groans of Sophia. And thirty Aeons came into existence along with Christ and the Holy Spirit. Some of these (Valentinians) wish that this should be a triacontad of Aeons, whereas others desire that Sige should exist along with the Father, and that the Aeons should be reckoned along with them. Christ, therefore, being additionally projected, and the Holy Spirit, by Nous and Aletheia, immediately this abortion of Sophia, (which was) shapeless, (and) born of herself only, and generated without conjugal intercourse, separates from the entire of the Aeons, lest the perfect Aeons, beholding this (abortion), should be disturbed by reason of its shapelessness. In order, then, that the shapelessness of the abortion might not at all manifest itself to the perfect Aeons, the Father also again projects additionally one Aeon, viz., Staurus. And he being begotten great, as from a mighty and perfect father, and being projected for the guardianship and defense of the Aeons, becomes a limit of the Pleroma, having within itself all the thirty Aeons together, for these are they that had been projected. Now this (Aeon) is styled Horos, because he separates from the Pleroma the Hysterema that is outside. And (he is called) Metocheus, because he shares also in the Hysterema. And (he is denominated) Staurus, because he is fixed inflexibly and inexorably, so that nothing of the Hysterema can come near the Aeons who are within the Pleroma. Outside, then, Horos, (or) Metocheus, (or) Staurus, is the Ogdoad, as it is called, according to them, and is that Sophia which is outside the Pleroma, which (Sophia) Christ, who was additionally projected by Nous and Aletheia, formed and made a perfect Aeon so that in no respect she should be inferior in power to any of the Aeons within the Pleroma. Since, however, Sophia was formed outside, and it was not possible and equitable that Christ and the Holy Spirit, who were projected from Nous and Aletheia, should remain outside the Pleroma, Christ hurried away, and the Holy Spirit, from her who had had shape imparted to her, unto Nous and Aletheia within the Limit, in order that with the rest of the Aeons they might glorify the Father. , After, then, there ensued some one (treaty of) peace and harmony between all the Aeons within the Pleroma, it appeared expedient to them not only by a conjugal union to have magnified the Son, but also that by an offering of ripe fruits they should glorify the Father. Then all the thirty Aeons consented to project one Aeons, joint fruit of the Pleroma, that he might be (an earnest) of their union, and unanimity, and peace. And he alone was projected by all the Aeons in honour of the Father. This (one) is styled among them Joint Fruit of the Pleroma. These (matters), then, took place within the Pleroma in this way. And the Joint Fruit of the Pleroma was projected, (that is,) Jesus, - for this is his name - the great High Priest. Sophia, however, who was outside the Pleroma in search of Christ, who had given her form, and of the Holy Spirit, became involved in great terror that she would perish, if he should separate from her, who had given her form and consistency. And she was seized with grief, and fell into a state of considerable perplexity, (while) reflecting who was he who had given her form, what the Holy Spirit was, whither he had departed, who it was that had hindered them from being present, who it was that had been envious of that glorious and blessed spectacle. While involved in sufferings such as these, she turns herself to prayer and supplication of him who had deserted her. During the utterance of her entreaties, Christ, who is within the Pleroma, had mercy upon (her), and all the rest of the Aeons (were similarly affected); and they send forth beyond the Pleroma the Joint Fruit of the Pleroma as a spouse for Sophia, who was outside, and as a rectifier of those sufferings which she underwent in searching after Christ. The Fruit, then, arriving outside the Pleroma, and discovering (Sophia) in the midst of those four primary passions, both fear and sorrow, and perplexity and entreaty he rectified her affections. While, however, correcting them, he observed that it would not be proper to destroy these, inasmuch as they are (in their nature) eternal, and peculiar to Sophia; and yet that neither was it seemly that Sophia should exist in the midst of such passions, in fear and sorrow, supplication (and) perplexity. He therefore, as an Aeons so great, and (as) offspring of the entire Pleroma, caused the passions to depart from her, and he made these substantially-existent essences. He altered fear into animal desire, and (made) grief material, and (rendered) perplexity (the passion) of demons. But conversion, and entreaty, and supplication, he constituted as a path to repentance and power over the animal essence, which is denominated right. The Creator (acted) from fear; (and) that is what, he says, Scripture affirms: The fear of the Lord is the beginning of wisdom. For this is the beginning of the affections of Sophia, for she was seized with fear, next with grief, then with perplexity, and so she sought refuge in entreaty and supplication. And the animal essence is, he says, of a fiery nature, and is also termed by them the super-celestial Topos, and Hebdomad, and Ancient of Days. And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: The Lord your God is a burning and consuming fire. For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot he quenched. According, therefore, to this division, there exists, subject to death, a certain soul which is a sort of mediator, for it is a Hebdomad and Cessation. Genesis 2:2 For underneath the Ogdoad, where Sophia is, but above Matter, which is the Creator, a day has been formed, and the Joint Fruit of the Pleroma. If the soul has been fashioned in the image of those above, that is, the Ogdoad, it became immortal and repaired to the Ogdoad, which is, he says, heavenly Jerusalem. If, however, it has been fashioned in the image of Matter, that is, the corporeal passions, the soul is of a perishable nature, and is (accordingly) destroyed. , As, therefore, the primary and greatest power of the animal essence came into existence, an image (of the only begotten Son); so also the devil, who is the ruler of this world, constitutes the power of the material essence, as Beelzebub is of the essence of demons which emanates from anxiety. (In consequence of this,) Sophia from above exerted her energy from the Ogdoad to the Hebdomad. For the Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, I am God, and beside me there is no other. , The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world. , All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. , Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points. Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Aeons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified). For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructed by her, and initiated and indoctrinated into the great mystery of the Father and of the Aeons, and divulged this to none. This is, as he says, what (God) declares to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them; that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification. On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia - that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passions of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the Joint Fruit of the Pleroma, spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours. , I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. , A certain (heretic) Secundus, born about the same time with Ptolemaeus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad - namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Aeons, but from the fruits of these. Some other (heretic), however - Epiphanes, a teacher among them - expresses himself thus: The earliest originating principle was inconceivable, ineffable, and unnameable; and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Aeons. But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union. But the followers of Ptolemaeus assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers - namely, Ennoia and Thelesis - being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived. , A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a color (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its color to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus. , And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. , Such and other (tricks) this impostor attempted to perform. And so it was that he was magnified by his dupes, and sometimes he was supposed to utter predictions. But sometimes he tried to make others (prophesy), partly by demons carrying on these operations, and partly by practising sleight of hand, as we have previously stated. Hoodwinking therefore multitudes, he led on (into enormities) many (dupes) of this description who had become his disciples, by teaching them that they were prone, no doubt, to sin, but beyond the reach of danger, from the fact of their belonging to the perfect power, and of their being participators in the inconceivable potency. And subsequent to the (first) baptism, to these they promise another, which they call Redemption. And by this (other baptism) they wickedly subvert those that remain with them in expectation of redemption, as if persons, after they had once been baptized, could again obtain remission. Now, it is by means of such knavery as this that they seem to retain their hearers. And when they consider that these have been tested, and are able to keep (secret the mysteries) committed unto them, they then admit them to this (baptism). They, however, do not rest satisfied with this alone, but promise (their votaries) some other (boon) for the purpose of confirming them in hope, in order that they may be inseparable (adherents of their sect). For they utter something in an inexpressible (tone of) voice, after having laid hands on him who is receiving the redemption. And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers (it) into the (expiring one's) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Marcus') disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries. And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics). For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them. , For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digest what are their practices. (And it appears that some of the Marcosians,) on meeting with (Irenaeus' work), deny that they have so received (the secret word just alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny). For these opinions, however, we consent to pardon Valentinus and his school. But Marcus, imitating his teacher, himself also feigns a vision, imagining that in this way he would be magnified. For Valentinus likewise alleges that he had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend; and out of this (Valentinus) wishes the heresy attempted by him to consist. Marcus, making a similar attempt with this (heretic), asserts that the Tetrad came to him in the form of a woman - since the world could not bear, he says, the male (form) of this Tetrad, and that she revealed herself who she was, and explained to this (Marcus) alone the generation of the universe, which she never had revealed to any, either of gods or of men, expressing herself after this mode: When first the self-existent Father, He who is inconceivable and without substance, He who is neither male nor female, willed that His own ineffability should become realized in something spoken, and that His invisibility should become realized in form, He opened His mouth, and sent forth similar to Himself a Logos. And this (Logos) stood by Him, and showed unto Him who he was, viz., that he himself had been manifested as a (realization in) form of the Invisible One. And the pronunciation of the name was of the following description. He was accustomed to utter the first word of the name itself, which was Arche, and the syllable of this was (composed) of four letters. Then he subjoined the second (syllable), and this was also (composed) of four letters. Next he uttered the third (syllable), which was (composed) of ten letters; and he uttered the fourth (syllable), and this was (composed) of twelve letters. Then ensued the pronunciation of the entire name, (composed) of thirty letters, but of four syllables. And each of the elements had its own peculiar letters, and its own peculiar form, and its own peculiar pronunciation, as well as figures and images. And not one of these was there that beholds the form of that (letter) of which this was an element. And of course none of them could know the pronunciation of the (letter) next to this, but (only) as he himself pronounces it, (and that in such a way) as that, in pronouncing the whole (word), he supposed that he was uttering the entire (name). For each of these (elements), being part of the entire (name), he denominates (according to) its own peculiar sound, as if the whole (of the word). And he does not intermit sounding until he arrived at the last letter of the last element, and uttered it in a single articulation. Then he said, that the restoration of the entire ensued when all the (elements), coming down into the one letter, sounded one and the same pronunciation, and an image of the pronunciation he supposed to exist when we simultaneously utter the word Amen. And that these sounds are those which gave form to the insubstantial and unbegotten Aeon, and that those forms are what the Lord declared to be angels- the (forms) that uninterruptedly behold the face of the Father. , But the generic and expressed names of the elements he called Aeons, and Logoi, and Roots, and Seeds, and Pleromas, and Fruits. (And he maintains) that every one of these, and what was peculiar to each, is perceived as being contained in the name of Ecclesia. And the final letter of the last element sent forth its own peculiar articulation. And the sound of this (letter) came forth and produced, in accordance with images of the elements, its own peculiar elements. And from these he says that things existing here were garnished, and the things antecedent to these were produced. The letter itself certainly, of which the sound was concomitant with the sound below, he says, was received up by its own syllable into the complement of the entire (name); but that the sound, as if cast outside, remained below. And that the element itself, from which the letter along with its own pronunciation descended below, he says, is (composed) of thirty letters, and that each one of the thirty letters contains in itself other letters, by means of which the title of the letter is named. And again, that the other (letters) are named by different letters, and the rest by different (ones still). So that by writing down the letters individually, the number would eventuate in infinity. In this way one may more clearly understand what is spoken. The element Delta, (he says,) has five letters in itself, (viz.), Delta, and Epsilon, and Lambda, and Tau, and Alpha; and these very letters are (written) by means of other letters. If, therefore, the entire substance of the Delta eventuates in infinity, (and if) different letters invariably produce different letters, and succeed one another, by how much greater than that element is the more enormous sea of the letters? And if one letter is thus infinite, behold the entire name's depth of the letters out of which the patient industry, nay, rather (I should say,) the vain toil of Marcus wishes that the Progenitor (of things) should consist! Wherefore also (he maintains) that the Father, who knew that He was inseparable from Himself, gave (this depth) to the elements, which he likewise denominates Aeons. And he uttered aloud to each one of them its own peculiar pronunciation, from the fact that one could not pronounce the entire. , And (Marcus alleged) that the Quaternion, after having explained these things, spoke as follows: Now, I wish also to exhibit to you Truth herself, for I have brought her down from the mansions above, in order that you may behold her naked, and become acquainted with her beauty; nay, also that you may hear her speak, and may marvel at her wisdom. Observe, says the Quaternion, then, first, the head above, Alpha (and long) O; the neck, B and P [si]; shoulders, along with hands, G and C [hi]; breasts, Delta and P [hi]; diaphragm, Eu; belly, Z and T; pudenda, Eta and S; thighs, T [h] and R; knees, Ip; calves, Ko; ankles, Lx [si]; feet, M and N. This is in the body of Truth, according to Marcus. This is the figure of the element; this the character of the letter. And he styles this element Man, and affirms it to be the source of every word, and the originating principle of every sound, and the realization in speech of everything that is ineffable, and a mouth of taciturn silence. And this is the body of (Truth) herself. But do you, raising aloft the conceiving power of the understanding, hear from the mouths of Truth (of) the Logos, who is Self-generator and Progenitor. , But, after uttering these words, (Marcus details) that Truth, gazing upon him, and opening her mouth, spoke the discourse (just-alluded to). And (he tells us) that the discourse became a name, and that the name was that which we know and utter, viz., Christ Jesus, and that as soon as she had named this (name) she remained silent. While Marcus, however, was expecting that she was about to say more, the Quaternion, again advancing into the midst, speaks as follows: You regarded as contemptible this discourse which you have heard from the mouth of Truth. And yet this which you know and seem long since to possess is not the name; for you have merely the sound of it, but are ignorant of the power. For Jesus is a remarkable name, having six letters, invoked by all belonging to the called (of Christ); whereas the other (name, that is, Christ,) consists of many parts, and is among the (five) Aeons of the Pleroma. (This name) is of another form and a different type, and is recognised by those existences who are connate with him, and whose magnitudes subsist with him continually. , Know, (therefore,) that these letters which with you are (reckoned at) twenty-four, are emanations from the three powers, and are representative of those (powers) which embrace even the entire number of the elements. For suppose that there are some letters that are mute - nine of them - of Pater and Aletheia, from the fact that these are mute - that is, ineffable and unutterable. And (again, assume) that there are other (letters that are) semi-vowels - eight of them - of the Logos and of Zoe, from the fact that these are intermediate between consonants and vowels, and receive the emanation of the (letters) above them, but the reflux of those below them. And (likewise take for granted) that there are vowels - and these are seven - of Anthropos and Ecclesia, inasmuch as the voice of Anthropos proceeded forth, and imparted form to the (objects of the) universe. For the sound of the voice produced figure, and invested them with it. From this it follows that there are Logos and Zoe, which have eight (semi-vowels); and Anthropos and Ecclesia, which have seven (vowels); and Pater and Aletheia, which have nine (mutes). But from the fact that Logos wanted (one of being an ogdoad), he who is in the Father was removed (from his seat on God's right hand), and came down (to earth). And he was sent forth (by the Father) to him from whom he was separated, for the rectification of actions that had been committed. (And his descent took place) in order that the unifying process, which is inherent in Agathos, of the Pleromas might produce in all the single power that emanates from all. And thus he who is of the seven (vowels) acquired the power of the eight (semi-vowels); and there were produced three topoi, corresponding with the (three) numbers (nine, seven, and eight) -(these topoi ) being ogdoads. And these three being added one to the other, exhibited the number of the twenty-four (letters). And (he maintains), of course, that the three elements -(which he himself affirms to be (allied) with the three powers by conjugal union, and which (by this state of duality) become six, and from which have emanated the twenty-four elements - being rendered fourfold by the Quaternion's ineffable word, produce the same number (twenty-four) with these. And these, he says, belong to Anonomastus. And (he asserts) that these are conveyed by the six powers into a similarity with Aoratus. And (he says) that there are six double letters of these elements, images of images, which, being reckoned along with the twenty-four letters, produce, by an analogical power, the number thirty. , And he says, as the result of this computation and that proportion, that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth. And (he asserts) that He (likewise) descended and was detained by the Hebdomad, and thus became an illustrious Ogdoad. And He contains in Himself of the elements the entire number which He manifested, as He came to His baptism. (And the symbol of manifestation was) the descent of the dove, which is O [mega] and Alpha, and which by the number manifested (by these is) 801. And for this reason (he maintains) that Moses says that man was created on the sixth day. And (he asserts) that the dispensation of suffering (took place) on the sixth day, which is the preparation; (and so it was) that on this (day) appeared the last man for the regeneration of the first man. And that the beginning and end of this dispensation is the sixth hour, at which He was nailed to the (accursed) tree. For (he says) that perfect Nous, knowing the sixfold number to be possessed of the power of production and regeneration, manifested to the sons of light the regeneration that had been introduced into this number by that illustrious one who had appeared. Whence also he says that the double letters involve the remarkable number. For the illustious number, being intermingled with the twenty-four elements, produced the name (consisting) of the thirty letters. , He has, however, employed the instrumentality of the aggregate of the seven numbers, in order that the result of the self-devised (counsel) might be manifested. Understand, he says, for the present, that remarkable number to be Him who was formed by the illustrious one, and who was, as it were, divided, and remained outside. And He, through both His Own power and wisdom, by means of the projection of Himself, imparted, in imitation of the seven powers, animation to this world, so as to make it consist of seven powers, and constituted (this world) the soul of the visible universe. And therefore this one has resorted to such all operation as what was spontaneously undertaken by Himself; and these minister, inasmuch as they are imitations of things inimitable, unto the intelligence of the Mother. And the first heaven sounds Alpha, and the one after that E [psilon], and the third Eta, and the fourth, even that in the midst of the seven (vowels, enunciates) the power of Iota, and the fifth of O [micron], and the sixth of U [psilon], and the seventh and fourth from the central one, O [mega]. And all the powers, when they are connected together in one, emit a sound, and glorify that (Being) from whom they have been projected. And the glory of that sound is transmitted upwards to the Progenitor. And furthermore, he says that the sound of this ascription of glory being conveyed to the earth, became a creator and producer of terrestrial objects. And (he maintains) that the proof of this (may be drawn) from the case of infants recently born, whose soul, simultaneously with exit from the womb utters similarly this sound of each one of the elements. As, then, he says, the seven powers glorify the Logos, so also does the sorrowing soul in babes (magnify Him). And on account of this, he says, David likewise has declared, Out of the mouths of babes and sucklings You have perfected praise. And again, The heavens declare the glory of God. When, however, the soul is involved in hardships, it utters no other exclamation than the O [mega], inasmuch as it is afflicted in order that the soul above, becoming aware of what is akin to herself (below), may send down one to help this (earthly soul). , And so far for these points. Respecting, however, the generation of the twenty-four elements, he expresses himself thus: that Henotes coexists with Monotes, and that from these issue two projections, viz., Monas and Hen, and that these being added together become four, for twice two are four. And again, the two and four (projections) being added together, manifested the number six; and these six made fourfold, produce the twenty-four forms. And these are the names of the first tetrad, and they are under stood as Holy of Holies, and cannot be expressed and they are recognised by the Son alone. These the Father knows which they are. Those names which with Him are pronounced in silence and with faith, are Arrhetus and Sige, Pater and Aletheia. And of this tetrad the entire number is (that) of twenty-four letters. For Arrhetus has seven elements, Sige five, and Pater five, and Aletheia seven. And in like manner also (is it with) the second tetrad; (for) Logos and Zoe. Anthropos and Ecclesia, exhibited the same number of elements. And (he says) that the expressed name - (that is, Jesus) - of the Saviour consists of six letters, but that His ineffable name, according to the number of the letters, one by one, consists of twenty-four elements, but Christ a Son of twelve. And (he says) that the ineffable (name) in Christ consists of thirty letters, and this exists, according to the letters l which are in Him, the elements being counted one by one. For the (name) Christ consists of eight elements; for Chi consists of three, and R [ho] of two, and EI of two, and I [ota], of four, S [igma] of five, and T [au] of three, and OU of two, and San of three. Thus the ineffable name in Christ consists, they allege, of thirty letters. And they assert that for this reason He utters the words, I am Alpha and Omega, displaying the dove, which (symbolically) has this number, which is eight hundred and one. , Now Jesus possesses this ineffable generation. For from the mother of the universe, I mean the first tetrad, proceeded forth, in the manner of a daughter, the second tetrad. And it became an ogdoad, from which proceeded forth the decade; and thus was produced ten, and next eighteen. The decade, therefore, coming in along with the ogdoad, and rendering it tenfold, produced the number eighty; and again making eighty tenfold, generated the number eight hundred. And so it is that the entire number of letters that proceeded forth from ogdoad into decade is eight hundred and eighty-eight, which is Jesus; for the name Jesus, according to the number in letters, is eight hundred and eighty-eight. Now likewise the Greek alphabet has eight monads and eight decades, and eight hecatontads; and these exhibit the calculated sum of eight hundred and eighty-eight, that is, Jesus, who consists of all numbers. And that on this account He is called Alpha (and Omega), indicating His generation (to be) from all. , But concerning the creation of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabriel filled the place of the Logos, and the Holy Spirit that of Zoe, and the Power of the Highest that of Anthropos, and the Virgin that of Ecclesia. And so it was, in Marcus' system, that the man (who appeared) in accordance with the dispensation was born through Mary. And when He came to the water, (he says) that He descended like a dove upon him who had ascended above and filled the twelfth number. And in Him resides the seed of these, that is, such as are sown along with Him, and that descend with (Him), and ascend with (Him). And that this power which descended upon Him, he says, is the seed of the Pleroma, which contains in itself both the Father and the Son, and the unnameable power of Sige, which is recognised through these and all the Aeons. And that this (seed) is the spirit which is in Him and spoke in Him through the mouth of the Son, the confession of Himself as Son of man, and of His being one who would manifest the Father; (and that) when this spirit came down upon Jesus, He was united with Him. The Saviour, who was of the dispensation, he says, destroyed death, whereas He made known (as) the Father Christ (Jesus). He says that Jesus, therefore, is the name of the man of the dispensation, and that it has been set forth for the assimilation and formation of Anthropos, who was about to descend upon Him; and that when He had received Him unto Himself, He retained possession of Him. And (he says) that He was Anthropos, (that) He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe. , I trust, therefore, that as regards these doctrines it is obvious to all possessed of a sound mind, that (these tenets) are unauthoritative, and far removed from the knowledge that is in accordance with Religion, and are mere portions of astrological discovery, and the arithmetical art of the Pythagoreans. And this assertion, you who are desirous of learning shall ascertain (to be true, by a reference to the previous books, where,) among other opinions elucidated by us, we have explained these doctrines likewise. In order, however, that we may prove it a more clear statement, viz., that these (Marcosians) are disciples not of Christ but of Pythagoras, I shall proceed to explain those opinions that have been derived (by these heretics) from Pythagoras concerning the meteoric (phenomena) of the starts as far as it is possible (to do so) by an epitome. Now the Pythagoreans make the following statements: that the universe consists of a Monad and Duad, and that by reckoning from a monad as far as four they thus generate a decade. And again, a duad coming forth as far as the remarkable (letter) - for instance, two and four and six - exhibited the (number) twelve. And again, if we reckon from the duad to the decade, thirty is produced; and in this are comprised the ogdoad, and decade, and dodecade. And therefore, on account of its having the remarkable (letter), the dodecade has concomitant with it a remarkable passion. And for this reason (they maintain) that when an error had arisen respecting the twelfth number, the sheep skipped from the flock and wandered away; for that the apostasy took place, they say, in like manner from the decade. And with a similar reference to the dodecade, they speak of the piece of money which, on losing, a woman, having lit a candle, searched for diligently. (And they make a similar application) of the loss (sustained) in the case of the one sheep out of the ninety and nine; and adding these one into the other, they give a fabulous account of numbers. And in this way, they affirm, when the eleven is multiplied into nine, that it produces the number ninety and nine; and on this account that it is said that the word Amen embraces the number ninety-nine. And in regard of another number they express themselves in this manner: that the letter Eta along with the remarkable one constitutes all ogdoad, as it is situated in the eighth place from Alpha. Then, again, computing the number of these elements without the remarkable (letter), and adding them together up to Eta, they exhibit the number thirty. For any one beginning from the Alpha to the Eta will, after subtracting the remarkable (letter), discover the number of the elements to be the number thirty. Since, therefore, the number thirty is unified from the three powers; when multiplied thrice into itself it produced ninety, for thrice thirty is ninety, (and this triad when multiplied into itself produced nine). In this way the Ogdoad brought forth the number ninety-nine from the first Ogdoad, and Decade, and Dodecade. And at one time they collect the number of this (trio) into an entire sum, and produce a triacontad; whereas at another time they subtract twelve, and reckon it at eleven. And in like manner, (they subtract) ten and make it nine. And connecting these one into the other, and multiplying them tenfold, they complete the number ninety-nine. Since, however, the twelfth Aeon, having left the eleven (Aeons above), and departing downwards, withdrew, they allege that even this is correlative (with the letters). For the figure of the letters teaches (us as much). For L is placed eleventh of the letters, and this L is the number thirty. And (they say) that this is placed according to an image of the dispensation above; since from Alpha, irrespective of the remarkable (letter), the number of the letters themselves, added together up to L, according to the augmentation of the letters with the L itself, produces the number ninety-nine. But that the L, situated in the eleventh (of the alphabet), came down to search after the number similar to itself, in order that it might fill up the twelfth number, and that when it was discovered it was filled up, is manifest from the shape itself of the letter. For Lambda, when it attained unto, as it were, the investigation of what is similar to itself, and when it found such and snatched it away, filled up the place of the twelfth, the letter M, which is composed of two Lambdas. And for this reason (it was) that these (adherents of Marcus), through their knowledge, avoid the place of the ninety-nine, that is, the Hysterema, a type of the left hand, and follow after the one which, added to ninety-nine, they say was transferred to his own right hand. , And by the Mother, they allege, were created first the four elements, which, they say, are fire, water, earth, air; and these have been projected as an image of the tetrad above; and reckoning the energies of these - for instance, as hot, cold, moist, dry - they assert that they accurately portray the Ogdoad. And next they compute ten powers thus. (There are, they say,) seven orbicular bodies, which they likewise call heavens. There is next a circle containing these within its compass, and this also they name an eighth heaven: and in addition to these, they affirm the existence of both a sun and moon. And these being ten in number, they say, are images of the invisible decade that (emanated) from Logos and Zoe. (They affirm,) however, that the dodecade is indicated by what is termed the zodiacal circle. For these twelve zodiacal signs, they say, most evidently shadowed forth the daughter of Anthropos and Ecclesia, namely the Dodecade. And since, he says, the upper heaven has been united from an opposite direction to the revolutionary motion, which is most rapid, of the entire (of the signs); and since (this heaven) within its cavity retards, and by its slowness counterpoises, the velocity of those (signs), so that in thirty years it accomplishes its circuit from sign to sign - they therefore assert that this (heaven) is an image of Horos, who encircles the mother of these, who has thirty names. And, again, (they affirm) that the moon, which traverses the heaven in thirty days, by reason of (these) days portrays the number of the Aeons. And (they say) that the sun, performing its circuit, and terminating its exact return to its first position in its orbit in twelve months, manifests the dodecade. And also (they say) that the days themselves, involving the measure of twelve hours, constitute a type of the empty dodecade; and that the circumference of the actual zodiacal circle consists of three hundred and sixty degrees, and that each zodiacal sign possesses thirty divisions. In this way, therefore, even by means of the circle, they maintain that the image is preserved of the connection of the twelve with the thirty. But, moreover, alleging that the earth was divided into twelve regions, and that according to each particular region it receives one power by the latter's being sent down from the heavens, and that it produces children corresponding in likeness unto the power which transmitted (the likeness) by emanation; (for this reason) they assert that earth is a type of the Dodecade above. , And in addition to these (points, they lay down) that the Demiurge of the supernal Ogdoad, desirous of imitating the indefinite, and everlasting, and illimitable (one), and (the one) not subject to the condition of time; and (the Demiurge) not being able to represent the stability and eternity of this (Ogdoad), on account of his being the fruit of the Hysterema, to this end appointed times, and seasons, and numbers, measuring many years in reference to the eternity of this (Ogdoad), thinking by the multitude of times to imitate its indefiniteness. And here they say, when Truth eluded his pursuit, that Falsehood followed close upon him; and that on account of this, when the times were fulfilled, his work underwent dissolution. , These assertions, then, those who are of the school of Valentinus advance concerning both the creation and the universe, in each case propagating opinions still more empty. And they suppose this to constitute productiveness (in their system), if any one in like manner, making some greater discovery, will appear to work wonders. And finding, (as they insinuate,) each of the particulars of Scripture to accord with the aforesaid numbers, they (attempt to) criminate Moses and the prophets, alleging that these speak allegorically of the measures of the Aeons. And inasmuch as these statements are trifling and unstable, it does not appear to me expedient to bring them before (the reader. This, however, is the less requisite,) as now the blessed presbyter Irenaeus has powerfully and elaborately refuted the opinions of these (heretics). And to him we are indebted for a knowledge of their inventions, (and have thereby succeeded in) proving that these heretics, appropriating these opinions from the Pythagorean philosophy, and from over-spun theories of the astrologers, cast an imputation upon Christ, as though He had delivered these (doctrines). But since I suppose that the worthless opinions of these men have been sufficiently explained, and that it has been clearly proved whose disciples are Marcus and Colarbasus, who were successors of the school of Valentinus, let us see what statement likewise Basilides advances. < |
|
