59. Hippolytus, Refutation of All Heresies, 5.2, 5.6.4, 5.7.38, 5.7.40, 5.8.10, 5.11.1, 5.25, 6.30, 6.34-6.35, 6.42.2, 7.34, 9.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Exegesis, in gnosticism • Gnostic, Gnosticism • Gnosticism, and hermeneutics • Gnosticism, beliefs and practices • Gnosticism, definition of • Gnosticism, distinction from other heresies • Gnosticism, heresiological reduction and simplification of • Gnosticism, nature of • Gnosticism, problems of early meanings of • Gnosticism, schools of thought • Gnosticism, specific doctrines • Gnosticism, succession and schools within • Gnostics • Gnostics, Gnosticism • Gnostics/Gnosticism • Gnostics/Gnosticism, on matter (ὕλη) • Heracleon (gnostic) • Heretics {see also Gnostics; Marcionites) • Irenaeus, criticism of gnostic myth • Judaeo-Christian Gnostics • Judaeo-Christian Gnostics, on fate (εἱμαρμένη) • Judaeo-Christian Gnostics, on salvation (σωτηρία) • Justin the Gnostic • Justin the Pseudo-Gnostic • Mysticism, Gnostic • Naassene, Gnostic sect • Ritual, Gnostic/Sethian • Sethite-Barbeloite Gnostics • Sethite-Barbeloite Gnostics, Nag Hammadi Library • Sethite-Barbeloite Gnostics, on Adam • Sethite-Barbeloite Gnostics, on Jesus • Sethite-Barbeloite Gnostics, on salvation • Valentinian exegese of Paul, gnostics • Valentinus, gnostic • demons, Gnostics on • fate (εἱμαρμένη), Judaeo-Christian Gnostics on • gnostics/Gnostic • matter (ὕλη), Gnostics on • salvation (σωτηρία), Judaeo-Christian Gnostics on • spirit (πνεῦμα), Gnostics on
Found in books: Boulluec (2022) 171, 250, 551; Brouwer and Vimercati (2020) 182, 183, 187; Corrigan and Rasimus (2013) 295, 297, 583; Esler (2000) 908, 922, 926; Estes (2020) 250; Lampe (2003) 294; Malherbe et al (2014) 668; Miller and Clay (2019) 277; Rasimus (2009) 59; Černušková (2016) 279
| 5.2. These are the heads of very numerous discourses which (the Naassene) asserts James the brother of the Lord handed down to Mariamne. In order, then, that these impious (heretics) may no longer belie Mariamne or James, or the Saviour Himself, let us come to the mystic rites (whence these have derived their figment) - to a consideration, if it seems right, of both the Barbarian and Grecian (mysteries) - and let us see how these (heretics), collecting together the secret and ineffable mysteries of all the Gentiles, are uttering falsehoods against Christ, and are making dupes of those who are not acquainted with these orgies of the Gentiles. For since the foundation of the doctrine with them is the man Adam, and they say that concerning him it has been written, Who shall declare his generation? Isaiah 53:8 learn how, partly deriving from the Gentiles the undiscoverable and diversified generation of the man, they fictitiously apply it to Christ. Now earth, say the Greeks, gave forth a man, (earth) first bearing a goodly gift, wishing to become mother not of plants devoid of sense, nor beasts without reason, but of a gentle and highly favoured creature. It, however, is difficult, (the Naassene) says, to ascertain whether Alalcomeneus, first of men, rose upon the Boeotians over Lake Cephisus; or whether it were the Idaean Curetes, a divine race; or the Phrygian Corybantes, whom first the sun beheld springing up after the manner of the growth of trees; or whether Arcadia brought forth Pelasgus, of greater antiquity than the moon; or Eleusis (produced) Diaulus, an inhabitant of Raria; or Lemnus begot Cabirus, fair child of secret orgies; or Pallene (brought forth) the Phlegraean Alcyoneus, oldest of the giants. But the Libyans affirm that Iarbas, first born, on emerging from arid plains, commenced eating the sweet acorn of Jupiter. But the Nile of the Egyptians, he says, up to this day fertilizing mud, (and therefore) generating animals, renders up living bodies, which acquire flesh from moist vapour. The Assyrians, however, say that fish-eating Oannes was (the first man, and) produced among themselves. The Chaldeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay iimate, unmoved, (and) still as a statue; being an image of him who is above, who is celebrated as the man Adam, having been begotten by many powers, concerning whom individually is an enlarged discussion. In order, therefore, that finally the Great Man from above may be overpowered, from whom, as they say, the whole family named on earth and in the heavens has been formed, to him was given also a soul, that through the soul he might suffer; and that the enslaved image may be punished of the Great and most Glorious and Perfect Man, for even so they call him. Again, then, they ask what is the soul, and whence, and what kind in its nature, that, coming to the man and moving him, it should enslave and punish the image of the Perfect Man. They do not, however, (on this point) institute an inquiry from the Scriptures, but ask this (question) also from the mystic (rites). And they affirm that the soul is very difficult to discover, and hard to understand; for it does not remain in the same figure or the same form invariably, or in one passive condition, that either one could express it by a sign, or comprehend it substantially. But they have these varied changes (of the soul) set down in the gospel inscribed according to the Egyptians. They are, then, in doubt, as all the rest of men among the Gentiles, whether (the soul) is at all from something pre-existent, or whether from the self-produced (one), or from a widespread Chaos. And first they fly for refuge to the mysteries of the Assyrians, perceiving the threefold division of the man; for the Assyrians first advanced the opinion that the soul has three parts, and yet (is essentially) one. For of soul, say they, is every nature desirous, and each in a different manner. For soul is cause of all things made; all things that are nourished, (the Naassene) says, and that grow, require soul. For it is not possible, he says, to obtain any nourishment or growth where soul is not present. For even stones, he affirms, are animated, for they possess what is capable of increase; but increase would not at any time take place without nourishment, for it is by accession that things which are being increased grow, but accession is the nourishment of things that are nurtured. Every nature, then, as of thins celestial and (the Naasene) says, of things celestial, and earthly, and infernal, desires a soul. And an entity of this description the Assyrians call Adonis or Endymion; and when it is styled Adonis, Venus, he says, loves and desires the soul when styled by such a name. But Venus is production, according to them. But whenever Proserpine or Cora becomes enamoured with Adonis, there results, he says, a certain mortal soul separated from Venus (that is, from generation). But should the Moon pass into concupiscence for Endymion, and into love of her form, the nature, he says, of the higher beings requires a soul likewise. But if, he says, the mother of the gods emasculate Attis, and herself has this (person) as an object of affection, the blessed nature, he says, of the supernal and everlasting (beings) alone recalls the male power of the soul to itself. For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, but a new creature, a new man, which is hermaphrodite. As to where, however, they use the expression above, I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but - for so I may say - the universal creature; and this they declare to be what is affirmed by the Word. For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature. What, however, the natural use is, according to them, we shall afterwards declare. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly - now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes -and receiving in themselves that recompense of their error which was meet. Romans 1:20-27 For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable ointment (than his introduction) into unfading bliss. But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature - concealed, and yet at the same time disclosed - of things that have been, and are coming into existence, and moreover will be -(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man.Luke 17:21 And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest. This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: A child of seven years is half of a father. And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture - for so they call the planetary stars, allegorizing and denominating them ethereal robes - is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, The just will fall seven times, and rise again. Proverbs 24:16; Luke 17:4 For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion. They affirm, then, concerning the substance of the seed which is a cause of all existent things, that it is none of these, but that it produces and forms all things that are made, expressing themselves thus: I become what I wish, and I am what I am: on account of this I say, that what puts all things in motion is itself unmoved. For what exists remains forming all things, and nought of existing things is made. He says that this (one) alone is good, and that what is spoken by the Saviour is declared concerning this (one): Why do you say that am good? One is good, my Father which is in the heavens, who causes His sun to rise upon the just and unjust, and sends rain upon saints and sinners. Matthew 5:45 But who the saintly ones are on whom He sends the rain, and the sinners on whom the same sends the rain, this likewise we shall afterwards declare with the rest. And this is the great and secret and unknown mystery of the universe, concealed and revealed among the Egyptians. For Osiris, (the Naassene) says, is in temples in front of Isis; and his pudendum stands exposed, looking downwards, and crowned with all its own fruits of things that are made. And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops, in all byways, and all streets, and near the actual dwellings, placed in front as a certain appointed limit and termination of the dwelling, and that this is denominated the good (entity) by all. For they style this good-producing, not knowing what they say. And the Greeks, deriving this mystical (expression) from the Egyptians, preserve it until this day. For we behold, says (the Naassene), statues of Mercury, of such a figure honoured among them. Worshipping, however, Cyllenius with special distinction, they style him Logios. For Mercury is Logos, who being interpreter and fabricator of the things that have been made simultaneously, and that are being produced, and that will exist, stands honoured among them, fashioned into some such figure as is the pudendum of a man, having an impulsive power from the parts below towards those above. And that this (deity) - that is, a Mercury of this description - is, (the Naassene) says, a conjurer of the dead, and a guide of departed spirits, and an originator of souls; nor does this escape the notice of the poets, who express themselves thus:- Cyllenian Hermes also called The souls of mortal suitors. Not Penelope's suitors, says he, O wretches! But (souls) awakened and brought to recollection of themselves, From honour so great, and from bliss so long. That is, from the blessed man from above, or the primal man or Adam, as it seems to them, souls have been conveyed down here into a creation of clay, that they may serve the Demiurge of this creation, Ialdabaoth, a fiery God, a fourth number; for so they call the Demiurge and father of the formal world:- And in hand he held a lovely Wand of gold that human eyes enchants, of whom he will, and those again who slumber rouses. This, he says, is he who alone has power of life and death. Concerning this, he says, it has been written, You shall rule them with a rod of iron. The poet, however, he says, being desirous of adorning the incomprehensible (potency) of the blessed nature of the Logos, invested him with not an iron, but golden wand. And he enchants the eyes of the dead, as he says, and raises up again those that are slumbering, after having been roused from sleep, and after having been suitors. And concerning these, he says, the Scripture speaks: Awake you that sleep, and arise, and Christ will give you light. Ephesians 5:14 This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye. And he affirms that all things have been subjected unto him, and this is that which has been spoken, Their sound is gone forth unto all the earth, Romans 10:18 just as it agrees with the expressions, Mercury waving his wand, guides the souls, but they twittering follow. I mean the disembodied spirits follow continuously in such a way as the poet by his imagery delineates, using these words:- And as when in the magic cave's recess Bats humming fly, and when one drops From ridge of rock, and each to other closely clings. The expression rock, he says, he uses of Adam. This, he affirms, is Adam: The chief corner-stone become the head of the corner. For that in the head the substance is the formative brain from which the entire family is fashioned.Ephesians 3:15 Whom, he says, I place as a rock at the foundations of Zion. Allegorizing, he says, he speaks of the creation of the man. The rock is interposed (within) the teeth, as Homer says, enclosure of teeth, that is, a wall and fortress, in which exists the inner man, who there has fallen from Adam, the primal man above. And he has been severed without hands to effect the division, and has been borne down into the image of oblivion, being earthly and clayish. And he asserts that the twittering spirits follow him, that is, the Logos:- Thus these, twittering, came together: and then the souls. That is, he guides them; Gentle Hermes led through wide-extended paths. That is, he says, into the eternal places separated from all wickedness. For where, he says, did they come from:- O'er ocean's streams they came, and Leuca's cliff, And by the portals of the sun and land of dreams. This, he says, is ocean, generation of gods and generation of men ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: I said, You are gods, and all children of the highest; If you hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness, that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; Galatians 4:26 If, moreover, again you return into Egypt, that is, into earthly intercourse, you shall die as men. For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. John 3:6 This, according to them, is the spiritual generation. This, he says, is the great Jordan Joshua 3:7-17 which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt- I mean from terrestrial intercourse, for Egypt is with them the body - Jesus drove back, and made it flow upwards. " '
5.6.4. These doctrines, then, the Naasseni attempt to establish, calling themselves Gnostics. But since the error is many-headed and diversified, resembling, in truth, the hydra that we read of in history; when, at one blow, we have struck off the heads of this (delusion) by means of refutation, employing the wand of truth, we shall entirely exterminate the monster. For neither do the remaining heresies present much difference of aspect from this, having a mutual connection through (the same) spirit of error. But since, altering the words and the names of the serpent, they wish that there should be many heads of the serpent, neither thus shall we fail thoroughly to refute them as they desire.
5.7.38. There is also unquestionably a certain other (head of the hydra, namely, the heresy) of the Peratae, whose blasphemy against Christ has for many years escaped notice. And the present is a fitting opportunity for bringing to light the secret mysteries of such (heretics). These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: It pleased him that in him should dwell all fullness bodily, and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds - namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing - there have been conveyed down into this world in which we are, seeds of all sorts of potentialities. What, however, the mode of the descent is, we shall afterwards declare. (The Peratic) then says that Christ descended from above from unorigination, that by His descent all things triply divided might be saved. For some things, he says, being borne down from above, will ascend through Him, whereas whatever (beings) form plots against those which are carried down from above are cast off, and being placed in a state of punishment, are renounced. This, he says, is what is spoken: For the Son of man came not into the world to destroy the world, but that the world through Him might be saved. The world, he says, he denominates those two parts that are situated above, viz., both the unbegotten (portion of the triad), and the self-produced one. And when Scripture, he says, uses the words, that we may not be condemned with the world, it alludes to the third portion of (the triad, that is) the formal world. For the third portion, which he styles the world (in which we are), must perish; but the two (remaining portions), which are situated above, must be rescued from corruption.
5.8.10. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. ' "
5.11.1. They denominate themselves, however, Peratae, imagining that none of those things existing by generation can escape the determined lot for those things that derive their existence from generation. For if, says (the Peratic), anything be altogether begotten, it also perishes, as also is the opinion of the Sibyl. But we alone, he says, who are conversant with the necessity of generation, and the paths through which man has entered into the world, and who have been accurately instructed (in these matters), we alone are competent to proceed through and pass beyond destruction. But water, he says, is destruction; nor did the world, he says, perish by any other thing quicker than by water. Water, however, is that which rolls around among the Proastioi, (and) they assert (it to be) Cronus. For such a power, he says, is of the color of water; and this power, he says - that is, Cronus - none of those things existent by generation can escape. For Cronus is a cause to every generation, in regard of succumbing under destruction, and there could not exist (an instance of) generation in which Cronus does not interfere. This, he says, is what the poets also affirm, and what even appals the gods:- For know, he says, this earth and spacious heaven above, And Styx' flooded water, which is the oath That greatest is, and dreaded most by gods of happy life. And not only, he says, do the poets make this statement, but already also the very wisest men among the Greeks. And Heraclitus is even one of these, employing the following words: For to souls water becomes death. This death, (the Peratic) says, seizes the Egyptians in the Red Sea, along with their chariots. All, however, who are ignorant (of this fact), he says, are Egyptians. And this, they assert, is the departure from Egypt, (that is,) from the body. For they suppose little Egypt to be body, and that it crosses the Red Sea- that is, the water of corruption, which is Cronus - and that it reaches a place beyond the Red Sea, that is, generation; and that it comes into the wilderness, that is, that it attains a condition independent of generation, where there exist promiscuously all the gods of destruction and the God of salvation. Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fullness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians - (that is,) the gods of destruction - withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who finds him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colors. This, he says, is he who is according to the likeness of Esau, whose garment - he not being himself present - was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countece, as a man beholds the face of God. In regard of this, he says, it has been written that Nebrod was a mighty hunter before the Lord. And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up. According to the likeness of this was made in the desert the brazen serpent which Moses set up. of this alone, he says, the image is in heaven, always conspicuous in light. This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life. And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, - a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression all he uttered of all (existences). And if the eyes of any, he says, are blessed, this one, looking upward on the firmament, will behold at the mighty summit of heaven the beauteous image of the serpent, turning itself, and becoming an originating principle of every (species of) motion to all things that are being produced. He will (thereby) know that without him nothing consists, either of things in heaven, or things on earth. or things under the earth. Not night, not moon, not fruits, not generation, not wealth, not sustece, not anything at all of existent things, is without his guidance. In regard of this, he says, is the great wonder which is beheld in the firmament by those who are able to observe it. For, he says, at this top of his head, a fact which is more incredible than all things to those who are ignorant, are setting and rising mingled one with other. This it is in regard of which ignorance is in the habit of affirming: in heaven Draco revolves, marvel mighty of monster dread. And on both sides of him have been placed Corona and Lyra; and above, near the top itself of the head, is visible the piteous man Engonasis, Holding the right foot's end of Draco fierce. And at the back of Engonasis is an imperfect serpent, with both hands tightly secured by Anguitenens, and being hindered from touching Corona that lies beside the perfect serpent. " '
6.30. 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.
6.34. 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. 6.35. 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.
6.42.2. 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. ' "
9.7. Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica. And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum. But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself. And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: Romans have conceded to us the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian. And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, I implore of you, my lord Fuscianus, do not believe this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove. The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia. But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence the blessed Victor, who was at that time a bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many - for the attempts made by this Callistus were not distant occurrences - and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery. And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, You are Ditheists, but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: Do you not believe that I am in the Father, and the Father in me? John 14:2 For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. For, says (Callistus), I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two. And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,1 John 5:16 he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: Who are you that judges another man's servant? Romans 14:4 But he asserted that likewise the parable of the tares is uttered in reference to this one: Let the tares grow along with the wheat; Matthew 13:30 or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted. And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians. " ". None |
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60. Irenaeus, Refutation of All Heresies, 1.1-1.26, 1.1.1, 1.2.1-1.2.4, 1.4.1-1.4.3, 1.4.5, 1.5.3-1.5.5, 1.6.1-1.6.4, 1.7.1, 1.7.5, 1.8.1, 1.8.3, 1.8.5, 1.9.2-1.9.3, 1.10.2-1.10.3, 1.11.1, 1.11.3, 1.11.5, 1.12.2, 1.13.1-1.13.3, 1.13.5-1.13.7, 1.14.1-1.14.2, 1.15.1, 1.18.4, 1.19.1, 1.20.1-1.20.2, 1.21.4-1.21.5, 1.23.2, 1.23.4-1.23.5, 1.24.1-1.24.7, 1.25.3, 1.25.5-1.25.6, 1.27.1-1.27.2, 1.28.1, 1.29-1.30, 1.29.1, 1.29.4, 1.30.1-1.30.6, 1.30.9, 1.30.11-1.30.15, 1.31.1-1.31.3, 2.1, 2.1.1-2.1.3, 2.3, 2.5.4, 2.10.2, 2.11.1, 2.13.10, 2.14, 2.14.1-2.14.6, 2.14.8, 2.15.3, 2.21.2, 2.25.4, 2.26-2.27, 2.27.1-2.27.2, 2.28.1, 2.30.2, 2.30.4, 2.30.9, 2.31, 2.31.1, 2.31.3, 2.33.2, 2.35.2, 3.3.3-3.3.4, 3.4.2-3.4.3, 3.8.1, 3.11.7, 3.11.9, 3.12.7, 3.12.11-3.12.12, 3.15.2, 3.16.1, 3.16.6, 3.17.4, 3.18.7, 3.19.3, 3.23.8, 3.24.1, 3.25.2-3.25.3, 3.25.5, 3.25.7, 4.1, 4.1.2, 4.2.2, 4.4.2-4.4.3, 4.6.2, 4.8.1, 4.9.3, 4.12.2, 4.16.4, 4.18.4-4.18.5, 4.19.1-4.19.2, 4.20, 4.20.1, 4.26.2, 4.26.5, 4.33, 4.33.2-4.33.4, 4.33.10-4.33.11, 4.33.13, 4.35.4, 4.37.4, 4.38.3, 5.1.3, 5.4.1, 5.6.4, 5.8.3, 5.20.2, 5.21.2, 5.26.2, 5.28.1, 5.33.3, 5.36.3, 6.34-6.35, 7.34, 9.7 (2nd cent. CE - 3rd cent. CE)
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Found in books: Boulluec (2022) 79, 80, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 127, 128, 129, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 160, 161, 164, 165, 166, 167, 169, 170, 171, 172, 173, 174, 176, 177, 179, 180, 181, 187, 188, 205, 222, 223, 224, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 241, 242, 243, 244, 245, 246, 248, 249, 250, 252, 253, 254, 255, 256, 283, 360, 361, 363, 425, 431, 432, 438, 449, 551, 555; Bremmer (2008) 32; Brouwer and Vimercati (2020) 181, 187, 189, 190, 219; Corrigan and Rasimus (2013) 56, 120, 130, 148, 149, 151, 152, 156, 160, 294, 295, 296, 298, 301, 331, 388, 389, 392, 395, 403, 420, 427, 452, 573; Despotis and Lohr (2022) 430; Edelmann-Singer et al (2020) 237; Ernst (2009) 274; Esler (2000) 908, 918, 920, 921, 923, 926, 1015; Estes (2020) 250, 253, 261; Fishbane (2003) 291, 292; Gerson and Wilberding (2022) 44, 64; Grabbe (2010) 111; Graham (2022) 56, 125; Grypeou and Spurling (2009) 75, 76, 115, 119; Hellholm et al. (2010) 120, 121; James (2021) 264; Janowitz (2002b) 16; Klawans (2019) 150; Lampe (2003) 241, 250, 251, 285, 289, 294, 296, 297, 298, 302, 303, 305, 309, 310, 311, 312, 318, 319, 320, 379, 387, 388, 390, 391, 392, 394; Linjamaa (2019) 8, 112, 218, 231; McGowan (1999) 92; Mcglothlin (2018) 51; Moss (2012) 102, 157, 183, 201; Nissinen and Uro (2008) 458, 462, 476; Novenson (2020) 255, 259, 260, 263, 278, 285, 286, 287; O, Brien (2015) 220, 221, 222; Osborne (2001) 29, 34, 55, 56, 57, 87, 113, 118, 119, 154, 184, 195, 205, 252, 256, 268, 271, 272, 273; Pinheiro Bierl and Beck (2013) 130; Ramelli (2013) 212; Rasimus (2009) 57, 59, 62; Rohmann (2016) 160; Rowland (2009) 183, 510, 569, 570, 571, 573; Scopello (2008) 31, 32, 43, 65, 90, 150, 151, 152, 179, 190, 191, 192, 193, 202, 223, 224, 274, 333; Sorabji (2000) 315, 334; Stanton (2021) 188, 207, 208; Tite (2009) 3; Wilson (2018) 13, 14, 52, 53, 54; de Jáuregui (2010) 107; van den Broek (2013) 146, 149, 174, 192, 199, 202; Černušková (2016) 279
1.1. I. ΛΕΓΟΥΣI 1γάρ τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονομάστοις ὑψώμασι 2τέλειον Αἰῶνα προόντα· τοῦτον δὲ καὶ Epiph. Hær. xxxi. cf. Tbeodoret. Hær. Pab. 1.7. dre. Tertull. adv. Val. προαρχὴν καὶ προπάτορα καὶ Bυθὸν καλοῦσιν. 3 ὑπάρχοντα δ᾿ αὐτὸν ἀχώρυτον καὶ ἀόρατον, ἀΐδιόν τε καὶ ἀγέννητον. ἐν ἡσυχίᾳ καὶ ἠραμίᾳ πολλῇ γεγονέναι ἐν ἀπείροις αἰῶσι 4 χρόνων . συνυπάρχειν δ᾿ αὐτῷ καὶ Ἔννοιαν, ἣν δὲ καὶ Χάριν, καὶ Σιγὴν ὀνομάζουσι· καὶ ἐννονθῆναί ποτε ἀφʼ LIB. I. i. l. GR. I. i. l. MASS. I. i. l. ἑαυτοῦ προβαλέσθαι τὸν Bυθὸν τοῦτον, ἀρχὴν τῶν πάντων καὶ καθάπερ σπέρμα, τὴν προβολὴν ταύτην, ἣν προβαλέσθαι ἐνενοήθη, καὶ καθέσθαι ὡς ἐν μήτρα τῇ συνυπαρχούσῃ ἑαυτῷ Σιγῇ· ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο καὶ ἐγκύμονα γενομένην, ἀποκυῆσαι Νοῦν, ὅμοιόν τε καὶ ἶσον τῷ προβαλόντι, καὶ μόνον χωροῦντα τὸ μέγεθος τοῦ Πατρός· τὸν δὲ Νοῦν τοῦτον καὶ Μονογενῆ καλοῦσι, καὶ Πατέρα, 2καὶ Ἀρχὴν τῶν G. 8. πάντων· συμπροβεβλῆσθαι δὲ αὐτῷ Ἀλήθειαν· καὶ εἶναι ταύτην πρῶτον καὶ ἀρχέγονον 3Πυθαγορικὴν τετρακτὺν, ἣν καὶ M.6. ῥίζαν τῶν πάντων καλοῦσιν· ἔστι γάρ Βοθὸς καὶ Σιγὴ, ἔπειτα LIB. I. i. l. GR. I. i. l. MASS. I. i. 2. Νοῦς καὶ Ἀλήθεια. Αἰσθόμενόν τε τὸν Μονογενῆ τοῦτον ἐφʼ οἷς προεβλήθη, προβαλεῖν καὶ αὐτὸν Λόγον καὶ Ζωὴν, πατέρα πάντων τῶν μετʼ αὐτὸν ἐσομένων, καὶ ἀρχὴν καὶ 1 μόφωσιν παντὸς τοῦ πληρώματος. Ἐκ δὴ τοῦ Λόγου καὶ τῆς Ζωῆς προβεβλῆσθαι κατὰ συζυγίαν 2Ἄνθρωπον καὶ Ἐκκλησίαν· καὶ εἶναι ταύτην ἀρχέγονον Ὀγδοάδα, ῥίζαν καὶ ὑπόστασιν τῶν πάντων, τέτρασιν ὀνόμασι παῤ αὐτοῖς καλουμένων, l. καλουμένην Βυθῷ, καὶ Νῷ, καὶ Λόγῳ, καὶ Ἀνθρώπῳ· εἶναι γὰρ αὐτῶν ἕκαστον ἀῤῥενόθηλυν· οὕτως πρῶτον τὸν Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῇ ἑαυτοῦ Ἐννοίᾳ· τὸν δὲ Μονογενῆ, τουτέστι τὸν Νοῦν, τῇ Ἀληθείᾳ· τὸν δὲ Λόγον τῇ Ζωῇ, καὶ τὸν Ἄνθρωπον τῇ Ἐκκλησίᾳ. Τούτους δὲ τοὺς Αἰῶνας εἰς δόξαν τοῦ Πατρὸς προβεβλημένους, βουληθέντας καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν Πατέρα, προβαλεῖν προβολὰς ἐν συζυγίᾳ· τὸν μὲν Λόγον καὶ τὴν Ζωὴν, μετὰ τὸ προβαλέσθαι τὸν Ἄνθρωπον καὶ τὴν Ἐκκλησίαν, ἄλλους δέκα Αἰῶνας, ὧν τὰ ὀνόματα λέγουσι ταῦτα· Βύθιος καὶ LIB. I. i. l. GR. I. i. l. MASS. I i. 3. Μίξις, 1Ἀγήρατος καὶ Ἑνώσις, Αὐτοφυὴς καὶ Ἡδονὴ, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία· οὗτοι δέκα Αἰῶνες, οὓς καὶ φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι. τὸν δὲ Ἄνθρωπον καὶ αὐτὸν προβαλεῖν μετὰ τῆς Ἐκκλησίας Αἰῶνας δώδεκα, οἷς ταῦτα τὰ ὀνόματα χαρίζονται· Παράκλητος M. 7. καὶ Πίστις, Πατρικὸς καὶ Ἐλπὶς, Μητρικὸς καὶ Ἀγάπη, 2Ἀείνους καὶ Σύνεσις, Ἐκκλησιαστικὸς καὶ Μακαριότης, G. 9. Θλητὸς καὶ Σοφία· οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες τῆς πλάνης αὐτῶν, οἱ 3σεσιγημένοι καὶ μὴ γινωσκόμενοι· τοῦτο τὸ ἀόρατον καὶ πνευματικὸν κατʼ αὐτοὺς πλήρωμα, τριχῆ διεσταμένον 4εἰς ὀγδοάδα, καὶ δεκάδα, καὶ δωδεκάδα. Καὶ διὰ II. xil. LIB. L. i. l. GR. I. i. l. MASS. I. i. 3. τοῦτο τὸν Σωτῆρα λέγουσιν (οὐδὲ γὰρ Μύριον ὀνομάζειν αὐτὸν θέλουσι) τριάκοντα ἔτεσι κατὰ τὸ φανερὸν μηδὲν πεποιηκέναι, ἐπιδεικνύντα τὸ μυστήριον τούτων τῶν Αἰώνων. Ἀλλὰ καὶ ἐπὶ τῆς παραβολῆς τῶν εἰς τὸν ἀμπελῶνα πεμπομένων ἐργατῶν φασὶ φανερώτατα τοὺς τριάκοντα τούτους Αἰῶνας μεμηνύσθαι· πέμπονται γὰρ οἱ μὲν περὶ πρώτην ὥραν, οἱ δὲ περὶ τρίτην, οἱ δὲ περὶ ἕκτην, οἱ δὲ περὶ ἐνάτην, ἄλλοι δὲ περὶ ἑνδεκάτην· συντιθέμεναι οὖν αἱ προειρημέναι ὧραι εἰς ἑαυτὰς, τὸν τῶν τριάκοντα ἀριθμὸν ἀναπληροῦσι· μία γὰρ, καὶ τρεῖς, καὶ ἓξ, καὶ ἐννέα, καὶ ἕνδεκα, τριάκοντα γίνονται· διὰ δὲ τῶν ὡρῶν τοὺς Αἰῶνας μεμηνύσθαι θέλουσι. Καὶ ταῦτʼ εἶναι τὰ μεγάλα καὶ θαυμαστὰ καὶ ἀπόῤῥητα Μυστήρια, ἃ καρποφοροῦσιν αὐτοὶ, καὶ εἴ που τι τῶν ἐν LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 1. πλήθει εἰρημένων ἐν ταῖς γραφαῖς δυνηθείη προσαρμόσαι, καὶ εἰκάσαι τῷ πλάσματι αὐτῶν. G. 10. M.8.' '1.2. 2. Τὸν μὲν οὖν Προπάτορα αὐτῶν γινώσκεσθαι μόνῳ λέγουσι τῷ ἐξ αὐτοῦ γεγονότι Μονογενεῖ, τουτέστι τῷ Νῷ· τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ ἀκατάληπτον ὑπάρχειν· μόνος δὲ ὁ Νοῦς κατ᾿ αὐτοὺς ἐτέρπετο θεωρῶν τὸν Πατέρα, καὶ τὸ μέγεθος τὸ ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο· καὶ διενοεῖτο καὶ τοῖς λοιποῖς αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος τοῦ Πατρὸς, ἡλίκος τε καὶ ὅσος ὑπῆρχε, καὶ ὡς ἦν ἄναρχός τε καὶ ἀχώρητος, καὶ οὐ καταληπτὸς ἰδεῖν· 1κατέσχε δὲ αὐτὸν ἡ Σιγὴ βουλήσει τοῦ Πατρὸς, διὰ τὸ θέλειν πάντας αὐτοὺς εἰς ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου Προπάτορος αὐτῶν ἀγαγεῖν. Καὶ οἱ μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῇ πως ἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν, καὶ τὴν ἄναρχον 2ῥίζαν ἱστορῆσαι· προήλατο δὲ πολὺ ὁ τελευταῖος LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 2. καὶ νεώτατος τῆς δωδεκάδος, τῆς ὑπὸ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας, προβεβλημένος Αἰὼν, τουτέστιν ἡ Σοφία, καὶ ἔπαθε πάθος ἄνευ τῆς ἐπιπλοκῆς τοῦ ζνγοῦ l. συζ. τοῦ Θελητοῦ· ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν καὶ τὴν Ἀλήθειαν, 2ἀπέσκηψε δὲ εἰς τοῦτον τὸν παρατραπέντα, 3πρόφασιν μὲν G. 11. ἀγάπης, τόλμης δὲ, διὰ τὸ μὴ κεκοινωνῆσθαι τῷ Πατρὶ τῷ LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 2. τελείῳ, καθὼς καὶ ὁ Νοῦς. Τὸ δὲ πάθος εἶναι ζήτησιν τοῦ Πατρός· ἤθελε γὰρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ καταλαβεῖν· ἔπειτα μὴ δυνηθῆναι, διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν M. 2. πράγματι, καὶ ἐν πολλῷ πάνυ ἀγῶνι γενόμενον, διά τε τὸ μέγεθος τοῦ βάθους, καὶ τὸ ἀνεξιχνίαστον τοῦ Πατρὸς, καὶ τὴν πρὸς αὐτὸν στοργὴν, 1ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν, 2ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἂν καταπεπόσθαι, καὶ ἀναλελύσθαι εἰς τὴν ὅλην 3οὐσίαν, εἰ μὴ τῇ στηριζούσῃ καὶ ἐκτὸς τοῦ ἀῤῥήτου μεγέθους φυλασσούσῃ τὰ ὅλα συνέτυχε δυνάμει. Ταύτην δὲ τὴν δύναμιν καὶ Ὅρον καλοῦσιν, ὑφʼ ἧς LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 3. 1ἐπεσχῆσθαι καὶ ἐστηρίχθαι, καὶ μόγις ἐπιστρέψαντα εἰς ἑαοτὸν, καὶ παισθέντα ὅτι 2ἀκατάληπτός ἐστιν ὁ Πατὴρ, ἀποθέσθαι τὴν προτέραν ἐνθύμησιν σὺν τῷ ἐπιγινομένῳ πάθει ἐκ τοῦ ἐκπλήκτου ἐκείνου θαύματος. 1.3. 3. Ἔνιοι δὲ αὐτῶν 3πῶς τὸ πάθος τῆς Σοφίας καὶ τὴν ἐπιστροφὴν μυθολογοῦσιν· ἀδυνάτῳ καὶ ἀκαταλήπτῳ πράγματι αὐτὴν ἐπιχειρήσασαν τεκεῖν οὐσίαν ἄμορφον, 4οἵαν φύσιν εἶχε θήλειαν τεκεῖν· ἣν καὶ κατανοήσασαν πρῶτον μὲν λυπηθῆναι, διὰ τὸ ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι 5μηδὲ αὐτὸ τὸ εἶναι τελείως ἔχειν· εἶτα ἐκστῆναι καὶ ἀπορῆσαι, ζητοῦσαν LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 4. G. 12. M. 10. 1 τὴν αἰτίαν, καὶ ὅντινα τρόπον ἀποκρύψει τὸ γεγονός. Ἐγκαταγενομένην δὲ τοῖς πάθεσι λαβεῖν ἐπιστροφὴν, καὶ ἐπὶ τὸν Πατέρα ἀναδραμεῖν πειρασθῆναι, καὶ μέχρι τινὸς τολμήσασαν, ἐξασθενῆσαι, καὶ 2ἱκέτιν τοῦ πατρὸς γενέσθαι· συνδεηθῆναι δὲ αὐτῇ καὶ τοὺς λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν. Ἐντεῦθεν λέγουσι πρώτην ἀρχὴν ἐσχηκέναι τὴν 3οὐσίαν, ἐκ τῆς ἀγνοίας, καὶ τῆς λύπης, καὶ τοῦ φόβου, καὶ τῆς ἐκπλήξεως. Ὁ δὲ Πατὴρ τὸν προειρημένον Ὅρον ἐπὶ τούτοις 4διὰ τοῦ Μονογενοῦς LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 4. προβάλλεται ἐν εἰκόνι ἰδίᾳ, 1ἀσύζυγον, ἀθήλυντον. Τὸν γὰρ Πατέρα ποτὲ μὲν μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ cf. p. 11. n. 4. ὑπέραῤῥεν, καὶ ὑπέρθηλυ εἶναι θέλουσι. Τὸν δὲ Ὅρον τοῦτον καὶ 2Σολλυτρωτὴν l. Σταυρὸν καὶ Λυτρωτὴν καὶ 3Καρπιστὴν, καὶ Ὁροθέτην, καὶ 4Μεταγωγέα καλοῦσι. Διὰ M. 11. δὲ τοῦ Ὅρου τούτου φασὶ κεκαθάρθαι καὶ ἐστηρίχθαι LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. τὴν Σοφίαν, καὶ ἀποκατασταθῆναι τῇ 1συζογίᾳ· χωρισθείσης γὰρ τῆς Ἐνθυμήσεως ἀπʼ αὐτῆς σὺν τῷ ἐπιγινομένῳ G. 13. μένῳ πάθει, αὐτὴν μὲν ἐντὸς πληρώματος εἶναι· l. μεῖναι· LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 5. Tert. remansisse. τὴν δὲ ἐνθύμησιν αὐτῆς σὺν τῷ πάθει τοῦ Ὅρου ἀφορισθῆναι καὶ ἀποστερηθῆναι l. ἀποσταυρωθῆναι, καὶ ἐκτὸς αὐτοῦ γενομένην, εἶναι μὲν πνευματικὴν οὐσίαν, φυσικήν τινα Αἰῶνος ὁρμὴν τυγχάνουσαν· ἄμορφον δὲ καὶ ἀνείδεον 2διὰ τὸ μηδὲν καταλαβεῖν· καὶ διὰ τοῦτο 3καρπὸν ἀσθενῆ καὶ θῆλυν αὐτὸν λέγουσι. 1.4. 4. Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ πληρώματος τῶν Αἰώνων, τήν τε Μητέρα αὐτῆς ἀποκατασταθῆναι τῇ ἰδία συζυγία, 4τὸν Μονογενῆ πάλιν ἑτέραν προβαλέσθαι συζυγίαν κατὰ προμήθειαν τοῦ Πατρὸς, 1ἴνα μὴ ὁμοίως LIB. I. i. 4. GR. I. i. 4. MASS. I. ii. 5. ταύτῃ πάθῃ τις τῶν Αἰώνων, Χριστὸν καὶ Πιεῦμα ἅγιον εἰς 2πῆξιν καὶ στηριγμὸν τοῦ Πληρώματος, ὑφʼ ὦν καταρτισθῆναι τοὺς Αἰῶνας. 3Τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζογίας φύσιν, ἀγεννήτου κατάληψιν γινώσκοντας, ἱκανοὺς εἶναι, ἀναγορεῦσαί M. 12. τε ἐν αὐτοῖς τὴν τοῦ πατρὸς ἐπίγνωσιν, ὅτι τε ἀχώρητός ἐστι καὶ ἀκατάληπτος, καὶ οὐκ ἔστιν οὔτε ἰδεῖν οὔτε ἀκοῦσαι αὐτόν· διὰ μόνου τοῦ Μονογενοῦς γινώσκεται. G. 14. Καὶ τὸ μὲν αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ πρῶτον 4καταληπτὸν ὑπάρχειν τοῦ Πατρὸς, τῆς δὲ γενέσεως αὐτοῦ καὶ Lib. I 1.4. GR. I. 1.4. MASS.I11.6. μὲν ἄρτι προβληθεὶς Χριστὸς ἐν αὐτοῖο ἐδημιούργησε. Τὲ δὲ ἓν Πνεῦμα τὸ ἅγιον 2ἐξισωθέντας αὐτοὺς πάντας εὐχαριστεῖν ἐδίδαξε, καὶ τὴν ἀληθινὴν ἀνάπαυσιν ἡγήσατο l. εἰσηγήσατο . Οὕτως τε μορφῇ καὶ γνώμῃ ἴσους κατασταθῆναι τοὺς Αίῶνας λέγουσι, πάντας γενομένους Νόας, καὶ πάντας Λόγους, καὶ πάντας Ἀνθρώπους, καὶ πάντας Χριστούς· καὶ τὰς θηλείας ὁμοίως πάσας Ἀληθείας, καὶ πάσας Ζωὰς, καὶ 3Πνεύματα, καὶ Ἐκκλησίας. Στηριχθέντα δὲ ἐπὶ τούτῳ τὰ ὅλα, καὶ ἀναπαυσάμενα τελέως, μετὰ μεγάλης χαρᾶς φησιν ὑμνῆσαι τὸν Προπάτορα, πολλῆς εὐφρασίας μετασχόντα. LIB. I. i. 4. GR. I. i. 4. MASS. I. ii. 6. Καὶ ὅπὲρ τῆς εὐποιΐας ταύτης βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν Πλήρωμα τῶν Αἰώνων, συνευδοκοῦντος τοῦ Χριστοῦ καὶ τοῦ Πνεύματος, 1τοῦ δὲ Πατρὸς αὐτῶν συνεπισφραγιζμένου, ἕνα ἕκαστον τῶν Αἰώνων, ὅπερ εἶχεν ἐν ἑαυτῷ κάλλιστον καὶ ἀνθηρότατον συνενεγκαμένους καὶ ἐρανισαμένους, καὶ ταῦτα ἁρμοδίως πλέξαντας, καὶ ἐμμελῶς ἑνώσαντας, M. 13. προβαλέσθαι προβλήματα εἰς τιμὴν καὶ δόξαν 2τοῦ Βυθοῦ, τελειότατον κάλλος τε καὶ 3ἄστρον τοῦ Πληρώματος, τέλειον καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα προσαγορευθῆναι, καὶ Χριστὸν, καὶ Λόγον πατρωνυμικῶς, 4καὶ κατὰ G. 15. καὶ τὰ Πάντα, διὰ τὸ ἀπὸ πάντων εἶναι· δορυφόροις τε αὐτῶν αὐτῷ εἰς τιμὴν τὴν αὐτῶν 5ὁμογενεῖς Ἀγγέλους συμπροβεβλῆσθαι. LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. I. 1.5. 5. Αὕτη μὲν οὖν ἐστιν ἡ ἐντὸς πληρώματος ὑπʼ αὐτῶν λεγομένη πραγματεία, καὶ ἡ τοῦ πεπονθότος Αἰῶνος, καὶ μετὰ μικρὸν ἀπολωλότος, ὡς ἐν πολλῇ ὕλῃ διὰ ζήτησιν τοῦ Πατρὸς συμφορὰ, καὶ ἡ τοῦ Ὅρου, καὶ Στύλου Σταυροῦ, καὶ Λυτρωτοῦ, καὶ Καρπιστοῦ, καὶ Ὁροθέτου, καὶ Μεταγωγέως ἐξ 1ἀγῶνος σύμπηξις, καὶ ἡ τοῦ 2πρώτου Χριστοῦ σὺν τῷ Πνεύματι τῷ ἁγίῳ ἐκ μετανοίας ὑπὸ τοῦ Πατρὸς αὐτῶν μεταγενεστέρα τῶν Αἰώνων γένεσις, καὶ ἡ τοῦ 2δευτέρου Χριστοῦ, M. 14. ὃν καὶ Σωτῆρα λέγουσιν, ἐξ ἐράνου σύνθετος κατασκευή. Ταῦτα δὲ φανερῶς μὲν μὴ εἰρῆσθαι, διὰ τὸ μὴ πάντας χωρεῖν τὴν γνῶσιν, μυστηριωδῶς δὲ ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν μεμηνύσθαι τοῖς συνιεῖν δυναμένοις οὕτως· τοὺς μὲν γὰρ τριάκοντα LIB. I. i. GR. I. i. MASS. I. in. Αἰῶνας μεμηνύσθαι διὰ τῶν τριάκοντα ἐτῶν 1ὡς προέφαμεν, ἐν οἷς οὐδὲν ἐν φανερῷ φάσκουσι πεποιηκέναι τὸν Σωτῆρα, καὶ διὰ τῆς παραβολῆς τῶν ἐργατῶν τοῦ ἀμπελῶνος. Καὶ τὸν G. 16. Παῦλον φανερώτατα λέγουσι τούσδε Αἰῶνας ὀνομάζειν πολλάκις, ἔτι δὲ καὶ τὴν τάξιν αὐτῶν τετηρηκέναι οὕτως εἰπόντα, εἰς πάσας τὰς γενεὰς τῶν αἰώνων τοῦ αἰῶνος· ἀλλὰ καὶ ἡμᾶς 2ἐπὶ τῆς εὐχαριστίας λέγοντας, εἰς τοὺς αἰῶνας τῶν αἰώνων, ἐκείνους τοὺς αἰῶνας σημαίνειν· καὶ ὅπου ἂν αἰὼν ἢ αἰῶνες ὀνομάζονται, τὴν ἀναφορὰν εἰς ἐκείνους εἶναι θέλουσι. Τὴν δὲ τῆς δωδεκάδος τῶν Αἰώνων προβολὴν μηνύεσθαι, διὰ τοῦ δωδεκαετῆ ὄντα τὸν Κύριον διαλεχθῆναι τοῖς νομοδιδασκάλοις, καὶ διὰ τῆς τῶν Ἀποστόλων ἐκλογῆς· δώδεκα γὰρ Ἀπόστολοι. Καὶ LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 2. τοὺς λοιποὺς δεκαοκτὼ Αἰῶνας φανεροῦσθαι, διὰ τοῦ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν 1δεκαοκτὼ μησὶ λέγειν διατετριφέναι αὐτὸν σὺν τοῖς μαθηταῖς· ἀλλὰ καὶ διὰ τῶν προηγουμένων τοῦ ὀνόματος αὐτοῦ δύο γραμμάτων, τοῦ τε ἰῶτα καὶ τοῦ ἦτα, τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι. Καὶ τοὺς δέκα Αἰῶνας ὡσαύτως διὰ τοῦ ἰῶτα γράμματος, ὃ προηγεῖται τοῦ ὀνόματος αὐτοῦ, σημαίνουσι λέγεσθαι σημαίνεσθαι λέγουσι . καὶ διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, ἰῶτα ἓν μία κεραία οὐ μὴ παρέλθῃ ἕως ἂν πάντα γένηται. Τὸ δὲ περὶ τὸν δωδέκατον M. 15. Αἰῶνα γεγονὸς πάθος 2ὑποσημαίνεσθαι λέγουσι τῆς ἀποστασίας 11. xxxvi. στασίας διὰ Ἰούδαν, ὃς δωδέκατος ἦν τῶν Ἀποστόλων, γενομένης προδοσίας δείκνυσθαι λέγουσι, καὶ ὅτι τῷ 3 δωδεκάτῳ μηνὶ ἔπαθεν· ἐνιαυτῷ γὰρ ἑνὶ βούλονται αὐτὸν μετὰ τὸ βάπτισμα LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 3. αὐτοῦ κεκηρυχέναι. Ἔτι τε ἐπὶ τῆς αἱμοῤῥούσης σαφέ- τοῦτο δηλοῦσθαι· δώδεκα γὰρ ἔτη παθοῦσαν αὐτὴν ὑπὸ G. 17. τῆς τοῦ Σωτῆρος παρουσίας τεθεραπεῦσθαι, ἁψαμένην τοῦ κρασπέδου αὐτοῦ, καὶ διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, τίς μου ἥψατο; διδάσκοντα τοὺς μαθητὰς τὸ γεγονὸς ἐν τοῖς αἰῶσι μυστήριον, καὶ τὴν ἴασιν τοῦ πεπονθότος αἰῶνος· 1ἡ γὰρ παθοῦσα δώδεκα ἔτη, ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς, καὶ εἰς ἄπειρον ῥεούσης τῆς οὐσίας, ὡς λέγουσιν, εἰ μὴ ἔψαυσε τοῦ φορήματος αὐτοῦ, τουτέστι τῆς ἀληθείας τῆς πρώτης τετράδος, ἥτις διὰ τοῦ κρασπέδου μεμήνυται, 3ἀνελύθη ἂν εἰς τὴν οὐσίαν αὐτῆς· LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 3. ἀλλὰ 1ἔστη καὶ ἐπαύσατο τοῦ πάθους· ἡ γὰρ ἐξελθοῦσα δύναμις M. 16. τούτου, εἶναι δὲ ταύτης ταύτην τὸν Ὅρον θέλουσιν, ἐθεράπευσεν αὐτὴν, καὶ τὸ πάθος ἐχώρισεν ἀπʼ αὐτῆς. Τὸ δὲ, 2Σωτῆρα τὸν ἐκ πάντων ὄντα τὸ πᾶν εἶναι, διὰ τοῦ λόγου τοῦ τούτου, πᾶν ἄῤῥεν διανοῖγον μήτραν, δηλοῦσθαι λέγουσιν· ὃς τὸ πᾶι ὢν, 3διήνοιξε τὴν μήτραν τῆς Ἐνθυμήσεως τοῦ πεπονθότος 4Αἰῶνος, καὶ ἐξορισθείσης ἐκτὸς τοῦ πληρώματος· ἣν δὴ καὶ δευτέραν ὀγδοάδα καλοῦσι, περὶ ἧς μικρὸν ὕστερον G. 18. ἐροῦμεν. Καὶ ὁπὸ τοῦ Παύλου δὲ φανερῶς διὰ τοῦτο εἰρῆσθαι λέγουσι· 5καὶ αὐτός ἐστι τὰ πάντα· καὶ πάλιν, πάντα εἰς αὐτὸν, καὶ ἐξ αὐτοῦ τὰ πάντα· καὶ πάλιν, ἐν αὐτῷ κατοικεῖ πᾶν LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 4. τὸ πλήρωμα τῆς θεότητος· καὶ τὸ, ἀνακεφαλαιώσασθαι δὲ τὰ πάντα ἐν τῷ Χριστῷ διὰ τοῦ Θεοῦ suppl. οὕτως, ἑρμυνεύουσιν εἰρῆσθαι, καὶ εἴ τινα ἄλλα τοιαῦτα. 1.6. 6. Ἔπειτα περὶ τοῦ Ὅρου αὐτῶν, ὃν δὴ καὶ πλείοσιν ὀνόμασι καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι, τὴν ἑδραστικὴν καὶ τὴν μεριστικήν· καὶ καθὰ μὲν ἑδράζει καὶ 1στορίζει, Σταυρὸν εἶναι, καθὸ δὲ μερίζει καὶ διορίζει, Ὅρον· τὸν μὲν Σταυρὸν l. Σωτῆρα οὕτως λέγουσι μεμηνυκέναι τὰς ἐνεργείας αὐτοῦ· καὶ πρῶτον μὲν τὴν ἑδραστικὴν ἐν τῷ εἰπεῖν· M. 17. 2ὃς οὐ βαστάζει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ μοι, μαθητὴς ἐμὸς οὐ δύναται γενέσθαι· καὶ ἄρας τὸν σταυρὸν αὐτοῦ, LIB. I. i. 6. GR. I. i. 6. MASS. I. iii. 5. ἀκολουθεῖ μοι· τὴν δὲ διοριστικὴν αὐτοῦ ἐν τῷ εἰπεῖν· οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ κάχαιραν. Καὶ τὸν Ἰωάννην δὲ λέγουσιν αὐτὸ τοῦτο μεμηνυκέναι, εἰπόντα· τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα, καὶ συνάξει τὸν σίτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ· καὶ διὰ τούτου τὴν ἐνέργειαν τοῦ Ὅρου μεμηνυκέναι· πτύον γὰρ ἐκεῖνον τὸν Σταυρὸν ἑρμηνεύουσιν εἶναι, 1ὃν δὴ f. l. δεῖ καὶ ἀναλίσκειν τὰ ὑλικὰ πάντα, ὡς ἄχυρα πῦρ· καθαίρειν δὲ τοὺς σωζομένους, ὡς τὸ πτύον τὸν σῖτον. Παῦλον δὲ τὸν Ἀπόστολον καὶ αὐτὸν ἐπιμιμνήσκεσθαι τούτου τοῦ Σταυροῦ λέγουσιν οὕτως· ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ· καὶ πάλιν· ἐμοὶ δὲ μὴ γένοιτο ἐν μηδενὶ καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Ἰησοῦ, δἰ οὗ ἐμοὶ κόσμος ἐσταύρωται, G. 19. κᾀγὼ τῷ κόσμῳ. Τοιαῦτα μὲν οὖν περὶ τοῦ πληρώματος αὐτῶν, καὶ τοῦ πλάσματος πάντες l. τοῦ πάντος λέγουσιν, 2ὲφαρμόζειν βιαζόμενοι τὰ καλῶς εἰρυμένα τοῖς κακῶς ἐπινενουμένοις LIB. I. i. 6. GR. I. i. 6. MASS. I. iii. 6. ὑπʼ αὐτῶν· καὶ οὐ μόνον ἐκ τῶν εὐαγγελικῶν καὶ τῶν ἀποστολικῶν πειρῶνται τὰς ἀποδείξεις ποιεῖσθαι, παρατρέποντες τὰς ἑρμηνείας, καὶ ῥᾳδιουργοῦντες τὰς ἐξηγήσεις· ἀλλὰ, καὶ ἐκ νόμου καὶ προφητῶν, ἅτε πολλῶν παραβολῶν καὶ ἀλληγοριῶν εἰρημένων, καὶ εἰς πολλὰ ἕλκειν δυναμένων τὸ ἀμφίβολον διὰ τῆς ἐξηγήσεως, ἕτεροι δὲ δεινῶς, 1 δεινοτέρως τῷ πλάσματι M. 18. αὐτῶν καὶ δολίως ἐφαρμόζοντες, αἰχμαλωτίζουσιν ἀπὸ τῆς ἀληθείας τοὺς μὴ ἑδραίαν τὴν πίστιν 2εἰς ἕνα Θεὸν πατέρα παντοκράτορα, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ διαφυλάσσοντας. 1.7. 7. Τὰ δὲ ἐκτὸς τοῦ πληρώματος λεγόμενα ὑπ᾿ αὐτῶν ἐστι τοιαῦτα· τὴν Ἐνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ 3 καλοῦσιν, ἀφορισθεῖσαν τοῦ ἄνω πληρώματος σὺν τῷ πάθει λέγουσιν, ἐν σκιαῖς καὶ 4σκηνώματος κενώματος τόποις LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. ἐκβεβράσθαι κατὰ ἀνάγκην. Ἔξω γὰρ 1φωτὸς ἐγένετο καὶ Πληρώματος, ἄμορφος καὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ μηδὲν 2κατειληφέναι· οἰκτείραντά τε αὐτὴν τὸν ἄνω Χριστὸν, καὶ διὰ τοῦ Σταυροῦ ἐπεκταθέντα, 3τῇ ἰδία δυνάμει μορφῶσαι μόρφωσιν τὴν κατʼ οὐσίαν μόνον, ἀλλʼ οὐ τὴν κατὰ γνῶσιν· καὶ πράξαντα τοῦτο 4ἀναδραμεῖν συστείλαντα αὐτοῦ τὴν δύναμιν, καὶ καταλιπεῖν, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν πάθους διὰ τὴν ἀπαλλαγὴν τοῦ Πληρώματος, ὀρεχθῇ τῶν διαφερόντων, ἔχουσά τινα ὀδμὴν ἀφθαρσίας, ἐγκαταλειφθεῖσαν LIB. I. i. 6. GR. I. i. 6. MASS. I. iv. l. αὐτὴν l. αὐτῇ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου 1 Πνεύατος. G. 20. Διὸ καὶ 2αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, 3 τε πατρωνυμικῶς, (ὁ γὰρ πατὴρ αὐτῆς Σοφία κληΐζεται), καὶ M. 19. πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος. Μορφωθεῖσάν τε αὐτὴν, καὶ 4ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ κενωθεῖσαν ἀοράτου αὐτῇ συνόντος Λόγου, τουτέστι τοῦ Χριστοῦ, 5ἐπὶ ζήτησιν ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν inf. § 8. φωτὸς καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι ὑπὸ τοῦ Ὅρου. Καὶ ἐνταῦθα τὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν Ἰαώ· ὅθεν τὰ 8Ἰαὼ ὄνομα LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. γεγενῆσθαι φάσκουσι. Μὴ δονηθείσαν δὲ διοδεῦσαι τὸν Ὅρον, διὰ τὸ συμπεπλέχθαι τῷ πάθει, καὶ μόνην ἀπολειφθεῖσαν ἔξω, παντὶ μέρει τοῦ πάθους ὑποπεσεῖν πολυμεροῦς καὶ πολυποικίλου ὑπάρχοντος, καὶ παθεῖν, λύπην μὲν, ὅτι οὐ κατέλαβε· φόβον δὲ, μὴ καθάπερ 1αὐτὴν τὸ φῶς, οὕτω καὶ τὸ ζῇν ἐπιλίπῃ· 2ἀπορίαν τε ἐπὶ τούτοις· 3ἐν ἀγνοία δὲ τὰ πάντα. Καὶ οὐ καθάπερ ἡ μήτηρ αὐτῆς, ἡ πρώτη Σοφία καὶ Αἰὼν, LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. 1ἑτεροίωσιν ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. Ἐπισυμβεβηκέναι δʼ αὐτῇ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς ἐπὶ τόν ζωοποιήσαντα. Ταύτην 2σύστασιν καὶ οὐσίαν τῆς ὕλης G. 21. γεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν. Ἐκ μὲν γὰρ τῆς ἐπιστροφῆς τὴν τοῦ κόσμου καὶ 3τοῦ δημιουργοῦ πᾶσαν ψυχὴν τὴν γένεσιν εἰληφέναι, ἐκ δὲ τοῦ φόβου καὶ τῆς λύπης τὰ λοιπὰ τὴν ἀρχὴν ἐσχηκέναι· 4ἀπὸ γὰρ τῶν δακρύων αὐτῆς cf. § 10. γεγονέναι πᾶσαν ἔνυγρον οὐσίαν· ἀπὸ δὲ τοῦ γέλωτος, τὴν M. 20. φωτεινήν· ἀπὸ δὲ τῆς λύπης καὶ τῆς ἐκπλήξεως, τὰ σωματικὰ LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. 2. τοῦ κόσμου στοιχεῖα. Ποτὲ μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς λέγουσι, διὰ τὸ καταλελείφθαι μόνην ἐν τῷ σκότει καὶ τῷ κενώματι· ποτὲ δὲ εἰς ἔννοιαν ἥκουσα τοῦ καταλιπόντος αὐτὴν φωτὸς, διεχεῖτο καὶ ἐγέλα· ποτὲ δ᾿ αὖ πάλιν ἐφοβεῖτο· ἄλλοτε δὲ διηπόρει, καὶ ἐξίστατο. 1.8. 8. Καὶ τί γάρ τραγῳδία πολλὴ λοιπὸν ἦν ἐνθάδε, καὶ φαντασία ἑνὸς ἑκάστου αὐτῶν, ἄλλως καὶ ἄλλως 1 ἐκδιηγουμένου ἐκ ποταποῦ πάθους, ἐκ ποίου στοιχείου 2ἡ οὐσία cf. note 2. τὴν γένεσιν εἴληφεν· ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας θέλειν ἐν φανερῷ διδάσκειν, ἀλλʼ μόνους ἐκείνους τοὺς καὶ μεγάλους μισθοὺς ὑπὲρ τηλικούτων μυστηρίων τελεῖν δυναμένους. Οὐκέτι γὰρ ταῦτα ὅμοια ἐκείνοις, περὶ ὧν ὁ Κύριος ὑμῶν εἴρηκε, δωρεὰν ἐλάβετε, δωρεὰν δότε ἀλλὰ ἀνακεχωρηκότα, καὶ τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ καμάτου περιγινόμενα τοῖς φιλοψευδέσι. Τίς γὰρ οὐκ ἂν ἐκδαπανήσειε πάντα τὰ ὑπάρχοντα αὐτοῦ, ἵνα μάθῃ, ὅτι ἀπὸ τῶν δακρύων τῆε Ἐνθυμήσεως τοῦ πεπονθότος Αἰῶνος, θάλασσαι, καὶ πηγαὶ, καὶ ποταμοὶ, καὶ πᾶσα ἔνυδρος οὐσία τὴν γένεσιν εἴληφεν, ἐς δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς, καὶ ἐκ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 3. τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου στοιχεῖα; Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρποφορία αὐτῶν. Ἐπαιδὴ γὰρ ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα, G. 22. οἶον πηγὰς, καὶ ποταμοὺς, καὶ ὄμβρους, καὶ τὰ τοιαῦτα· τὰ δὲ ἐπὶ ταῖς θαλάσσαις ἁλμυρά· ἐπινοῶ μὴ πάντα ἀπὸ τῶν δακρύων αὐτῆς προβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ ποιότητι ὑπάρχει· φανερὸν οὖν, ὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά ἐστι τὰ ἀπὸ τῶν δακρύων. Εἰκὸς δὲ αὐτὴν ἐν ἀγωνίᾳ πολλῇ M. 21. καὶ ἀμηχανίᾳ γεγονυῖαν καὶ ἱδρωκέναι· ἐντεῦθεν δὴ κατὰ τὴν ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ, πηγὰς καὶ ποταμοὺς, καὶ εἴ τινα ἄλλα γλυκέα ὕδατα ὑπάρχει τὴν γένεσιν μὴ l. μετεσχ. ἐσχοκέναι ἀπὸ τῶν δακρύων ἱδρώτων αὐτῆς· ἀπίθανον γὰρ, μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρὰ, τὰ δὲ γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν· τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι ἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων. Ἐπαιδὴ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 4. καὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις, τὶ ποιήσασα, καὶ ἐκ ποίου μορίου προήκατο ταῦτα· ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ τῇ ὑποθέσει αὐτῶν. Διοδεύσασαν οὖν πᾶν πάθος τὴν Μητέρα αὐτῶν, καὶ μόγις ὑπερκύψασαν, 1ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς, τουτέστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ πλήρωμα, αὐτὸς μὲν εἰκὸς ὅτι 2ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν 3Παράκλητον δὲ ἐξέπεμψεν εἰς αὐτὴν, τουτέστι τὸν σωτῆρα, 4ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ πατρὸς, καὶ πᾶν ὑπ᾿ ἐξουσίαν παραδόντος, 5καὶ τῶν αἰώνων δεόμενος δὲ ὁμοίως, ὅπως ἐν αὐτῷ τὰ πάντα κτισθῇ τὰ ὁρατὰ καὶ τὰ G. 23. ἀόρατα, Θρόνοι, 6θεότητες, κυριότητες· ἐκπέμπεται δὲ πρὸς αὐτὴν μετὰ τῶν 1ἡλικιωτῶν αὐτοῦ τῶν Ἀγγέλων. Τὴν δὲ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Ἀχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσι πρῶτον μὲν 2 ἐπιθέσθαι δἰ αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ M. 22 3καρποφορίᾳ αὐτοῦ, προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ· κᾀκεῖνον μορφῶσαι αὐτὴν 4μόρξωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς· χωρίσαντα δʼ αὐτὰ αὐτῆς, 5μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν 6δονατὰ ἀφανισθῆναι, ὡς τὰ 7τῆς προτέρας, διὰ τὸ ἑκτικὰ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. ἤδη καὶ 1δυνατὰ εἶναι· ἀλλʼ ἀποκρίναντα 2χωρήσει τοῦ χωρὶς, εἶτα συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς 3ἀσώματον τὴν ὕλην μεταβαλεῖν αὐτά· εἶθʼ οὕτως ἐπιτηδειότητα καὶ G. 24. φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι 4δύο οὐσίας, τὴν φαύλην τῶν παθῶν, τήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο δυνάμει τὸν LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Σωτῆρα 1δεδημιουργηκέναι φάσκουσι. Τήν τε Ἀχαμὼθ ἐκτὸς πάθους γενομένην, καὶ 2συλλαβοῦσαν τῇ χαρ τῶν ἐν αὐτῷ M. 23. φώτων τὴν θεωρίαν, τουτέστι τῶν Ἀγγέλων τῶν μετʼ αὐτοῦ, καὶ 3ἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα διδάσκουσι, κύημα πνευματικὸν καθʼ ὁμοίωσιν γεγονότως γεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος. 1.9. 9. Τριῶν οὖν ἤδη τούτων ὑποκειμένων κατ᾿ αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους, ὃ ἦν ὅλη· τοῦ δὲ ἐκ τῆς 4ἐπιστροφῆς, ὃ LIB. I. i. 9. GR. I. i. 9. MASS. I. v. l. ἦν τὸ ψυχικόν· τοῦ δὲ ἀπεκύησε, τουτέστι τὸ πνευματικὸν, Bul Def. Fid. N. II. i. l. οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν. Ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδονῆσθαι αὐτῇ αὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ· τετράφθαι δὲ ἐπὶ τὴν μόρφωσιν τῆς γενομένης ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς οὐσίας, 1προβαλεῖν τε τὰ παρὰ τοῦ Σωτῆρος μαθήματα. Καὶ πρῶτον μεμορφωκέναι αὐτὴν ἐκ τῆς ψυχικῆς οὐσίας λέγουσι τὸν Πατέρα καὶ βασιλέα πάντων, τῶν τε ὁμοουσίων αὐτῷ, τουτέστι τῶν ψυχικῶν, ἃ δὲ 2δεξιὰ καλοῦσι, καὶ τῶν ἐκ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ καλοῦσι· πάντα γὰρ τὰ κατ᾿ f. l. μετʼ αὐτὸν φάσκουσι μεμορφωκέναι, λεληθότως κινούμενον ὑπὸ τῆς Μητρός· ὅθεν καὶ 3Μητροπάτορα, καὶ Ἀπάτορα, καὶ Δημιουργὸν M. 24. G. 25. αὐτὸν, καὶ Πατέρα καλοῦσι· τῶν μὲν διξιῶν πατέρα λέγοντες αὐτὸν, τουτέστι τῶν ψυχικῶν· τῶν δὲ ἀριστερῶν, τουτέστι τῶν ὑλικῶν, δημιουργὸν, συμπάντων δὲ βασιλέα. Γὴν γὰρ Ἐνθόμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, 4μᾶλλον δὲ τὸν Σωτῆρα δι᾿ αὐτῆς· καὶ αὐτὴν ἑαυτὴν μὲν 1ἐν εἰκόνι τοῦ ἀοράτου Πατρὸς LIB. I. i. 9. GR. I. i. 9. MASS. I. v. l. τετηρηκέναι μὴ γινωσκομένην ὑπὸ τοῦ δημιουργοῦ· τοῦτον δὲ τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων τούτου γεγονότας Ἀρχαγγέλους τε καὶ Ἀγγέλους. Πατέρα οὖν καὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς τοῦ πληρώματος, ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν· διακρίναντα γὰρ τὰς δύο οὐσίας συγκεχυμένας, καὶ ἐξ ἀσωμάτων 2σωματοποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, 3δεξιῶν καὶ ἀριστερῶν δημιουργὸν, κούφων καὶ βαρέων, ἀνωφερῶν καὶ LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 2. κατωφερῶν· 1ἑπτὰ γὰρ l. καὶ \xa0 οὐρανοὺς κατεσκεακέναι, ὧν ἐπάνω τὸν Δημιουργὸν εἶναι λέγουσι· καὶ διὰ τοῦτο καλοῦσιν αὐτὸν, τὴν δὲ μητέρα τὴν Ἀχαμὼθ Ὀῳδοάδα, ἀποσώζουσαν τὸν ἀριθμὸν τοῦ τῆς ἀρχεγόνου, καὶ πρὸ τῆς πρώτης τοῦ πληρώματος Ὀγδοάδος. Τοὺρ δὲ ἑπτὰ οὐρανοὺς οὐκ d. οὐκ εἶναι 3νοητούς f. l. νοερούς φασιν· Ἀγγέλους δὲ αὐτοὺς ὑποτίθενται, καὶ τὸν δημιουργὸν δὲ καὶ αὐτὸν ἄγγελον LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 2. Θεῷ ἐοικότα· ὡς καὶ τὸν Παράδεισον ὑπὲρ τρίτον οὐρανὸν M. 25. ὄντα, τέταρτον Ἄγγελον λέγουσι δυνάμει ὑπάρχειν, καὶ ἀπὸ τούτου τι εἰληφέναι τὸν Ἀδὰμ διατετριφότα ἐν αὐτῷ. Ταῦτα G. 26. δὲ τὸν δημιουργὸν φάσκουσιν ἀφʼ ἑαυτοῦ μὲν 1ὠῆσθαι κατασκευάζειν, πεποιηκέναι δ᾿ αὐτὰ τῆς Ἀχαμὼθ προβαλλούσης· οὐρανὸν πεποιηκέναι μὴ εἰδότα τὸν οὐρανόν· καὶ ἄνθρωπον πεπλακέναι, μὴ εἰδότα τὸν ἄνθρωπον· γῆν τε δεδειχέναι, μὴ ἐπιστάμενον τὴν γῆν· καὶ ἐπὶ πάντων οὕτως λέγουσιν 2ἠγνοηκέναι αὐτῶν τὰς ἰδέας ὧν ἐποίει, καὶ αὐτὴν τὴν μητέρα· αὐτὸν δὲ μόνον ὠῆσθαι πάντα εἶναι. Αἰτίαν δ᾿ αὐτῷ γεγονέναι τὴν μητέρα τῆς οἰήσεως ταύτης φάσκουσιν, τὴν οὕτω βουληθεῖσαν προαγαγεῖν αὐτὸν, κεφαλὴν μὲν καὶ ἀρχὴν τῆς ἰδίας οὐσίας, κύριον δὲ τῆς ὅλης πραγματείας. 3Ταύτην δὲ τὴν LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 3. Μητέρα καὶ Ὀγδοάδα καλοῦσι, καὶ Σοφίαν, καὶ Γῆν, καὶ Ἱερουσαλὴμ, καὶ ἅγιον Πνεῦμα, καὶ Κύριον ἀρσενικῶς. Ἔχειν δὲ τὸν τῆς μεσότητος τόπον αὐτὴν, καὶ εἶναι ὑπεράνω μὲν τοῦ Δημιουργοῦ, ὑποκάτω δὲ ἢ ἔξω τοῦ Πληρώματος μέχρι 1συντελείας.
1.10. 10. Ἐπεὶ οὖν τὴν ὑλικὴν οὐσίαν ἐκ τριῶν παθῶν συστῆναι λέγουσι, φόβου τε, καὶ 2λύπης, καὶ ἀπορίας· ἐκ μὲν τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ τὴν σύστασιν εἰληφέναι· ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται τήν γένεσιν ἐσχηκέναι, ἐκ δὲ τοῦ φόβου τὴν λοιπὴν πᾶσαν ψυχικὴν ὑπόστασιν, ὡς ψυχὰς ἀλόγων ζώων, καὶ θηρίων, καὶ ἀνθρώπων. Διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ M. 26. γινώσκειν τινὰ πνευματικὰ, 3αὑτὸν νενομικέναι μόνον εἶναι Θεὸν, καὶ διὰ τῶν Προφητῶν εἰρηκέναι· ἐγὼ Θεὸς, πλὴν ἐμοῦ LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. οὐδείς. 1Ἐκ δὲ τῆς λύπης τὰ πνειματικὰ τῆς πονορίας διδάσκουσι γεγονέναι· ὅθεν τὸν 2Διάβολον τὴν γένεσιν ἐσχηκέναι, ὃν καὶ 3κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια, καὶ τοὺς ἀγγέλους, καὶ πᾶσαν τὴν πνευματικὴν τῆς πονηρίας ὑπόστασιν. LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. Ἀλλὰ τὸν μὲν Δημιουργὸν οἱὸν τῆς Mητρὸς αὐτῶν λέγουσι, τὸν δὲ κοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ· καὶ τὸν μὲν G. 27. κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸκ, ὅτι 1πνεῦμά πνευματικά ἐστι τῆς πονηρίας· τὸν δὲ Δημιουργὸν ἀγνοεῖν, ἅτε ψυχικὰ ὑπάρχοντα. Οἰκείν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον τόπον, τουτέστιν ἐν τῇ μεσότητι· τὸν Δημιουργὸν δὲ εἰς τὸν 2ὑπερουράνιον ἐπουράνιον, τουτέστιν ἐν τῇ ἑβδομάδι· τὸν δὲ παντοκράτορα κοσμοκράτορα ἐν τῷ καθ᾿ ἡμᾶς κόσμῳ. Ἐκ δὲ τῆς ἐκπλήξεως καὶ τῆς ἀμυχανίας l. ἀπομίας, ὡς ἐκ τοῦ ἀσημοτέρου τὰ σωματικὰ, καθὼς προείπαμεν, τοῦ κόσμου στοιχεῖα γεγονέναι· τὴν l. γῆν μὲν κατὰ τῆς ἐκπλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν τοῦ φόβου τῶν δακρύων d. τῶν δακρύων κίνησιν, 3ἀέρα τε κατὰ τὴν λύπης πῆξιν· τὸ M. 27. δὲ πῦρ ἅποσιν αὐτοῖς ἐκπεφυκέναι θάνατον καὶ φθορὰν, ὡς LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν ἐγκεκρύφθαι διδάσκουσι. Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλʼ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. Καὶ τοῦτον εἶναι τὸν κατʼ εἰκόνα καὶ ὁμοίωσιν γεγονότα· κατʼ εἰκόνα μὲν τὸν ὑλικὸν ὑπάρχειν, παραπλήσιον μὲν, ἀλλʼ οὐχ 2ὁμοούσιον τῷ Θεῷ· καθʼ ὁμοίωσιν δὲ τὸν ψυχικὸν, ὅθεν καὶ πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς G. 28. ἀποῤῥοίας οὗσαν. Ὕστερον δὲ περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 5. δερμάτινον χιτῶνα· τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι. 2Τὸ δὲ κύημα τῆς μητρὸς αὐτῆς αὐτῶν τῆς Ἀχαμὼθ, ὃ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα ἀγγέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῇ μητρὶ, πνευματικὸν, καὶ αὐτὸν ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι· καὶ λεληθότως 3κατατεθεῖσθαι εἰς αὐτὸν, μὴ εἰδότος αὐτοῦ, ἵνα δἰ αὐτοῦ εἰς τὴν ἀπʼ αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 6. κυοφορηθὲν ἐν τούτοις καὶ αὐξηθὲν, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ 1τελείου λόγου . Ἔλαθεν οὖν, ὡς φασὶ, τὸν Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἀνθρώπων ἄνθρωπος ἀῤῥήτῳ adj. δυνάμει καὶ προνοίᾳ. Ὡς γὰρ τὴν μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σπέρμα αὐτῆς· ὅ δὴ καὶ αὐτὸ ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας· καὶ τότε τόνδε εἶναι M. 28. τὸν ἐν αὐτοῖς ἄνθρωπον ἀξιοῦσιν, ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὸς, καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον ἀπὸ τῆς μητρὸς τῆς Ἀχαμώθ. G. 29.
1.11. 11. 2Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν II. xlii. καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον· τὸ δὲ ψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὂν τοῦ τε πνευματικοῦ LIB. I. i. 11. GR. I. i. 11. MASS. I. v. l. καὶ ὑλικοῦ, 1ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται· τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ. Καὶ τοῦτʼ εἶναι λέγουσι τὸ ἅλας, καὶ τὸ φῶς τοῦ κόσμου· ἔδει γὰρ τῶν ψυχικῶν τῷ ψυχικῷ καὶ αἰσθητῶν παιδευμάτων. Δἰ ὧν καὶ κόσμον κατεσκευάσθαι λέγουσι, καὶ τὸν Σωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν ἐστιν, ὅπως αὐτὸ σώσῃ. Ὧν γὰρ ἤμελλε σώζειν, τὰς ἀπαρχὰς αὐτῶν εἰληφέναι φάσκουσιν, ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικὸν, ἀπὸ δὲ τοῦ Δημιουργοῦ ἐνδεδύσθαι τὸν ψυχικὸν Χριστὸν, ἀπὸ δὲ τῆς οἰκονομίας 3περιτεθεῖσθαι σῶμα ψυχικὴν cf. p. 60. n. 3. ἔχον οὐσίαν, κατεσκευασμένον δὲ ἀῤῥήτῳ πέχνῃ, πρὸς τὸ καὶ 4ἀόρατον, καὶ ἀψηλάφητον, leg. ὅρατον καὶ ψηλάφητον M. 29 καὶ παθητὸν γεγενῆσθαι· 5καὶ ὑλικὸν δὲ οὐδʼ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας LIB. I. i. 11. GR. I. i. 11. MASS. I. iv. l. Τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ καὶ τελειωθῇ πᾶν τὸ πνευματικὸν, τουτέστιν οἱ πνευματικοὶ ἄνθρωποι, οἱ τὴν τελείαν γνῶσιν ἔχοντες περὶ Θεοῦ καὶ τῆς Ἀχαμώθ· μεμυημένους δὲ μυστήρια εἶναι τούτους ὑποτίθειται. Ἐπαιδεύθησαν γὰρ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δἰ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τήν τελείαν γνῶσιν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. ἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς Ἐκκλησίας ἡμᾶς λέγουσι· διὸ καὶ ἡμῖν μὲν ἀναγκαίον εἶναι τὴν ἀγαθὴν πρᾶξιν ἄλλως γὰρ ἀδύνατον σωθῆναι. Αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ 2φύσει πνευματικοὺς εἶναι, πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν. Ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν· (οὐ γὰρ εἶναι λέγουσιν αὐτοὶ δεκτικὸν αὐτῆς) οὕτως πάλιν τὸ πνευματικὸν θέλουσιν οἱ αὐτοὶ ὁ θέλουσιν αὐτοὶ εἶναι ἀδύνατον φθορὰν καταδέξασθαι, 3κᾂν ὁποίαις συγκαταγένωνται πράξεσιν. Ὃν γὰρ τρόπον χρυσὸς ἐν βορβόρῳ κατατεθεὶς οὐκ ἀποβάλλει τήν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φύσιν διαφυλάττει, τοῦ βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν· οὕτω δὲ καὶ αὐτοὺς λέγουσι, κᾂν ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται, M. 30 μηδὲν αὐτοὺς παραβλάπτεσθαι, μηδὲ ἀποβάλλειν τὴν πνευματικὴν ὑπόστασιν.
1.12. 12. Διὸ δὴ καὶ τὰ ἀπειρημένα πάντα ἀδεῶς οἱ τελειότατοι πράττουσιν αὐτῶν, περὶ ὧν αἱ γραφαὶ διαβεβαιοῦνται, τοὺς ποιοῦντας αὐτὰ βασιλείαν Θεοῦ μὴ κληρονομήσειν. Καὶ γὰρ 1εἰδωλόθοτα διαφόρως ἀδιαφόρως ἐσθίουσι, μηδὲ μηδὲν μολύνεσθαι ὑπʼ αὐτῶν ἡγούμενοι· καὶ ἐπὶ πᾶσαν ἑορτάσιμον τῶν ἐθνῶν 2τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην G. 31 πρῶτοι συνίασιν, ὡς μηδὲ τῆς παρὰ Θεῷ καὶ ἀνθρώποις LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 3. θέας ἀπέχεσθαι ἐνίους αὐτῶν. Οἱ δὲ καὶ ταῖς τῆς σαρκὸς ἡδοναῖς κατακόρως δουλεύοντες τὰ σαρκικὰ τοῖς σαρκικοῖς, καὶ τὰ πνευματικὰ τοῖς πνευματικοῖς ἀποδίδοσθαι λέγουσι. Καὶ οἱ μὲν αὐτῶν λάθρα τὰς διδασκομένας ὑπʼ αὐτῶν τὴν διδαχὴν ταύτην γυναῖκας διαφθείρουσιν, ὡς πολλαὶ πολλάκις ὑπʼ ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα ἐπιστρέψασαι γυναῖκες εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ, σὺν τῇ λοιπῇ πλάνῃ καὶ τοῦτο ἐξωμολογήσαντο· οἱ δὲ καὶ κατὰ τὸ φανερὸν ἀπερυθριάσαντες, ὧν ἂν ἐρασθῶσι γυναικῶν, ταύτας ἀπʼ ἀνδρῶν ἀποσπάσαντες, ἰδίας γαμετὰς ἡγήσαντο. Ἄλλοι δὲ αὖ πάλιν σεμνῶς κατʼ ἀρχὰς, ὡς μετʼ ἀδελφῶν προσποιούμενοι συνοικεῖν, προϊόντος τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς ἀδελφῆς ὑπὸ τοῦ ἀδελφοῦ γενηθείσης. Καὶ ἄλλα δὲ πολλὰ μυσαρὰ καὶ ἄθεα πράσσοντες, ὑμῶν μὲν διὰ τὸν φόβον τοῦ Θεοῦ φυλασσομένων καὶ μέχρις ἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν, ὡς ἰδιωτῶν, καὶ μηδὲν ἐπισταμένων· ἑαυτοὺς δὲ ὑπερυψοῦσι, M.31. τελείους ἀποκαλοῦντες, καὶ σπέρματα ἐκλογῆς. Ἡμᾶς μὲν γὰρ LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ἐν χρήσει τὴν χάριν λαμβάνειν λέγουσι· διὸ καὶ ἀφαιρεθήσεσθαι αὐτῆς αὐτήν · αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου καὶ ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν τὴν χάριν· καὶ διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. Διὸ καὶ ἐκ παντὸς τρόπου δεῖν αὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾷν μυστήριον. Καὶ τοῦτο πείθουσι τοὺς ἀνοήτους, αὐταῖς λέξεσι λέγοντες οὕτως· ὃε ἂν 1ἐν κόσμῳ γενόμενος γυναῖκα οὐκ ἐφίλησεν, ὥστε αὐτὴν κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας, καὶ οὐ χωρήσει εἰς ἀλήθειαν· ὁ δὲ ἀπὸ κόσμου γενόμενος, 3μὴ l. καὶ κρατηθεὶς γυναικὶ οὐ χωρήσει εἰς ἀλήθειαν, διὰ τὸ μῆ ἐν l. τὸ ἐν τῇ G. 32 ἐπιθυμίᾳ κρατηθῆναι γυναικός. Διὰ τοῦτο οὖν ἡμᾶς 4καλοὺς LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ ἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν καὶ ἀγαθὴν πρᾶξιν, ἵνα δἰ αὐτῆς ἔλθωμεν εἰς τὸν τῆς 1μεσότητος τόπον· αὐτοῖε δὲ πνευματικοῖς τε καὶ τελείοις καλουμένοις μηδαμῶς· οὐ γὰρ πρᾶξις εἰς πλήρωμα εἰσάγει, ἀλλὰ τὸ σπέρμα τὸ ἐκεῖθεν νήπιον ἐκπεμπόμενον, 2ἐνθὰ δὲ τελειούμενον. Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ. τὴν M. 32. μὲν Ἀχαμὼθ τὴν μητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος τόπου λέγουσι, καὶ ἐντὸς πληρώματος εἰσελθεῖν, καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γεγονότα, ἵνα συζογία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας τῆς Ἀχαμώθ. Καὶ τοῦτο εἶναι 3νυμφίον καὶ νύμφην, 4νυμφῶνα δὲ τὸ πᾶν πλήρωμα. Τοὺς δὲ πνευματικοὺς 1ἀποδυσαμένοις LIB. I. i. 12. GR. I. i. 12. MASS. I. vii. 1. τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. Τὸν δὲ Δημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς 2Σοφίας τόπον, τουτέστιν ἐν τῇ μεσότητι· τάς τε τῶν δικαίων ψυχὰς ἀναπαύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ ψυχικὸν ἐντὸς πληρώματος χωρεῖν.
1.13. 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει.
1.14. 14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ ἐκ τούτων1 τὰς τρεῖς φύσεις, 2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς G. 35. τὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ ἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές. LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. Καὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα.
1.15. 15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι M. 36. παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem. προσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις, ἤτοι παραβολὰς κυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἀποστολικοὺς, ἵνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν γραφῶν ὑπερβαίνοντες,\xa0 λέξιν Ephr. Syr. καὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν ἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr. S. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς κατεσκευασμένης ἐπιμελῶς G. 36. 2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς ψηφῖδας μετενέγει Ephr. μεθαρμόσει Ephr. ποεησας Ephr. cf. xxxv. ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο, καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν, LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως ὐπὸ τοῦ δευτέρου Ephr. Syr. εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ συγκαττύ- ουσι Assem. τρόπον καὶ οὗτοι γραῶν μύθους συγκαττύσαντες, ἔπειτα M. 37. ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, μεθεπμόζειν Ephr. Syr. ἐφαρκόζειν βούλονται τοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα μὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν.
1.16. 16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους Jac. v. 11. ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον εἶναι διηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης cf. § 7. τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως cf. § 8. πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ τὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. Καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα G. 37. ἐπέθετο ἡ Ἀχαμὼθ, Μωσέα πεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν δὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ. Καὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι, M. 38. εἰς τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ εἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ εἰπεῖν τῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 3. ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ ψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς τὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι. Κᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ LIB. I. i. 16. GR. I. i. 16. MASS. I. viii. 3. ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου σάτα τὰ τρία, τὰ τρία γένη τῶν M. 30. ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν τὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος G. 38. οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς ἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. ἐπειδὴ ἦν αὐτὸς χύμη.
1.17. 17. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτός τοῦ Πληρώτοῦ ματος, καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ, καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν, αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον suppl. πρόβατον . Πρόβατον μὲν γὰρ πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι Ἐκκλησίαν· πλάνην δὲ, τὴν ἐκτὸς Πληρώματος ἐν Int. πᾶσι τοῖς πάθεσι διατριθὴν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. Τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν δραχμὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα cf. 3 and 13. τὴν Ἐνθόμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν· διὸ καὶ ταύτην 2ἀποκαθἱστασθαι κατʼ αὐτοὺς ἐντὸς πληρώματος. Συμεῶνα τὸν LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα M. 41. 1αὐτῷ, καὶ εἰπόντα· Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, ματὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, τύπον εἶναι τοῦ Δημιουργοῦ λέγουσιν, ὡς ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῷ. Καὶ διὰ τῆς ἐν τῷ Εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μενούσης, ἄχρις οὗ τὸν Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν, καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα τὸν Σωτῆρα μετὰ τῶν 3ἡλικιωτῶν αὐτοῦ, G. 39. τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ μεσότητι προσεδέχετο LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. αὐτὸν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ. Καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ τοῦ Σωτῆρος ἐν τῷ εἰρηκέναι· Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς· καὶ ὑπὰ Παύλου δὲ οὕτως· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Καὶ τὰς συζνγίας δὲ τὰς ἐντὸς πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν 1ἐπὶ ἑνὸς δείξαντα· περὶ γὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη· Τὸ μυστήριον τοῦτο μέγα ἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν.
1.18. 18. Ἔτι τε l. δὲ Ἰωάννην τὸν μαθοτὴν τοῦ Κυρίου διδάσκουσι τὴν πρώτην ὀγδοάδα 2μεμηνυκέναι αὐταῖς λέξεσι, λέγοντες οὕτως· Ἰωάννης ὁ μαθητὴς τοῦ Κυρίου βουλόμενος LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. εἰπεῖν τὴν τῶν ὅλων γένεσιν, καθʼ ἣν τὰ πάντα προέβαλεν ὁ Πατὴρ, ἀρχήν τινα ὑποτίθεται τὸ πρῶτον γεννηθὲν ὑπὸ τοῦ Θεοῦ, ὃν ὃ δὴ καὶ Υἱὸν Μονογενῆ καὶ Θεὸν κέκληκεν, ἐν ᾧ τὰ πάντα ὁ Πατὴρ 1προέβαλε σπερματικῶς. Ὑπὸ δὲ τούτου M. 41. φησὶ τὸν Λόγον προβεβλῆσθαι, καὶ ἐν αὐτῷ τὴν ὅλην 2τῶν Αἰώνων οὐσίαν, ἣν αὐτὸς ὕστερον ἐμόρφωσεν ὁ Λόγος. Ἐπεὶ οὖν περὶ πρώτης γενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς, τουτέστι τοῦ 3Θεοῦ καὶ τοῦ Λόγου, τὴν διδασκαλίαν ποιεῖται· λέγει δὲ οὕτως· Ἐν ἄρχῃ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πρότερον διαστείλας τὰ τρία, Θεὸν, καὶ Ἀρχὴν, καὶ Λόγον, πάλιν αὐτὰ ἑνοῖ, ἵνα καὶ τὴν προβολὴν ἑκατέρων LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. αὐτῶν δείξῃ, τοῦ τε Υἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς ἀλλήλους ἅμα, καὶ τὴν πρὸς τὸν Πατέρα ἕνωσιν. Ἐν γὰρ τῷ Πατρὶ, καὶ ἐκ τοῦ Πατρὸς ἡ ἀρχὴ, ἐν ἀρχῇ δὲ καὶ ἐκ τῆς ἀρχῆς ὁ Λόγος. Καλῶς οὖν εἷπεν· Ἐν ἀρχῇ ἦν ὁ Λόγος· ἦν γὰρ ἐν τῷ Υἱῷ· καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· καὶ γὰρ ἡ ἀρχή· καὶ Θεὸς ἦν ὁ Λόγος, ἀκολούθως· 1τὸ γὰρ ἐκ Θεοῦ γεννηθὲν, Θεός ἐστιν· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· G. 40. ἔδειξε τὴν τῆς προβολῆς τάξιν· πάντα δἰ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο 2οὐδ᾿ ἕν· πᾶσι γὰρ τοῖς μετ᾿ αὐτὸν Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. Ἀλλὰ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. ἐμήυνυσε· Τὰ μὲν γὰρ ὅλα, ἔφη, δἰ αὐτοῦ γεγενῆσθαι, 1τὴν δὲ ζωὴν ἐν αὐτῷ. Αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν ἐν αὐτῷ τῶν δἰ αὐτοῦ γενομένων· σύνεστι γὰρ αὐτῷ, καὶ δἰ αὐτοῦ καρποφορεῖ· ἐπειδὴ γὰρ ἐπιφέρει, καὶ ἡ ζωὴ ἦν τὸ 2φῶς τῶν ἀνθρώπων, Ἄνθρωπον εἰπὼν ἄρτι, καὶ τὴν Ἐκκλησίαν ὁμωνύμως τῷ Ἀνθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς ὀνόματος M. 42. δηλώσῃ τὴν τῆς συζυγίας κοινωνίαν. Ἐκ γὰρ τοῦ Λόγου καὶ τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ Ἐκκλησία. Φῶς δὲ εἶπε τῶν ἀνθρώπων τὴν Ζωὴν, διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπʼ αὐτῆς, ὃ δή ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. Τοῦτο δὲ καὶ ὁ Παῦλος λέγει· Πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. Ἐπεὶ τοίνυν ἐφανέρωσε καὶ ἐγέννησε τόν τε Ἄνθρωπον καὶ τὴν Ἐκκλησίαν ἡ Ζωὴ, φῶς εἰρῆσθαι εἴρηται αὐτῶν. Σαφῶς οὖν δεδήλωκεν ὁ Ἰωάννης διὰ τῶν λόγων τούτων, τά τε ἄλλα, καὶ τὴν τετράδα τὴν δευτέραν, Λόγον καὶ Ζωὴν, Ἄνθρωπον καὶ Ἐκκλησίαν. Ἀλλὰ μήν καὶ τήν πρώτην ἐμήνυσε τετράδα· διηγούμενος γὰρ περὶ τοῦ Σωτῆρος, καὶ λέγων πάντα τὰ ἐκτὸς τοῦ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. πληρώματος δἰ αὐτοῦ μεμορφῶσθαι, καρπόν εἶναί φησιν αὐτὸν 1παντὸς τοῦ πληρώματος. Καὶ γὰρ φῶς εἴρηκεν αὐτὸν τὸ ἐν τῇ σκοτία φαινόμενον, καὶ μὴ καταληφθὲν ὑπʼ αὐτῆς, ἐπαιδὴ πάντα τὰ 2γενόμενα ἐκ τοῦ πάθους ἁρμόσας ἠγνοήθη ὑπ᾿ 3αὐτῆς. Καὶ οἱὸν δὲ, καὶ ἀλήθειαν, καὶ ζωὴν λέγει αὐτὸν καὶ λόγον σάρκα γενόμενον· οὗ τὴν δόξαν ἐθεασάμεθά, φησι, καὶ ἦν ἡ δόξα αὐτοῦ, 4οἵα ἦν ἡ τοῦ μονογενοῦς, ἡ ὑπὸ τοῦ G. 41. πατρὸς δοθεῖσα αὐτῷ, 5πλήρης χάριτος καὶ ἀληθείας. Λέγει LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. δὲ οὕτως· Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀληθείας. Ἀκριβῶς οὖν καὶ τὴν πρώτην ἐμήνυσε τετράδα· 1Πατέρα εἰπὼν, M. 43. καὶ Χάριν, καὶ τὸν Μονογενῆ, καὶ Ἀλήθειαν. Οὕτως ὁ Ἰωάννης περὶ τῆς πρώτης καὶ μητρός τῶν ὅλων Αἰώνων ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ 2.
1.19. 19. Ὁρᾷς, ἀγαπητὲ, τίν μέθοδον, ᾗ οἱ χρώμενοι φρεναπατοῦσιν ἑαυτοὺς, ἐπηρεάζοντες τὰς γραφὰς, τὸ πλάσμα αὐτῶν ἐξ αὐτῶν συνιστάνειν πειρώμενοι. Διὰ τοῦτο γὰρ καὶ αὐτὸς αὐτὰς παρεθέμην αὐτῶν 1τὰς λέξεις, ἵα ἐξ αὐτῶν LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατανοήσῃς τὴν πανουργίαν τῆς μεθοδείας, καὶ τὴν πονηρίαν τῆς πλάνης. Πρῶτον μὲν γὰρ εἰ προέκειτο Ἰωάννῃ τὴν ἄνω ὀγδοάδα μηνύσειν, τὴν τάξιν ἂν τετηρήκει τῆς προβολῆς, καὶ f. 1. μηνύσσι. τὴν πρώτην τετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν, ἐν πρώτοις ἂν τεθείκει τοῖς ὀνόμασι, καὶ οὕτως 2ἐπεζεύχθη τὴν δευτέραν, ἵνα διὰ τῆς τάξεως τῶν ὀνομάτων ἡ τάξις δειχθῇ τῆς ὀγδοάδος· καὶ οὐκ ἂν μετὰ τοσοῦτον διάστημα, ὡς ἐκλελησμένος, ἔπειτα ἀναμνησθεὶς, ἐπʼ ἐσχάτῳ πρώτης ἐμέμνητο τετράδος. Ἔπειτα δὲ καὶ τὰς συζυγίας σημᾶναι θέλων, καὶ τὸ τῆς Ἐκκλησίας οὐκ ἂν παρέλιπεν ὄνομα· ἀλλʼ ἢ καὶ ἐπὶ τῶν λοιπῶν συζυγιῶν ἠρκέσθη τῇ τῶν ἀῤῥένων προσηγορίᾳ, ὁμοίως δυναμένων κᾀκείνων συνυπακούεσθαι, ἵνα τὴν ἑνότητα διὰ πάντων ᾖ πεφυλακώς· suppl. ἢ εἰ τῶν λοιπῶν τὰς συζύγους LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου ἂν μεμηνύκει σύζυγον, καὶ οὐκ ἂν ἀφῆκεν ἐκ μαντείας ὑμᾶς λαμβάνειν τοὔνομα αὐτῆς. Φανερὰ οὗν ἡ τῆς ἐξηγήσεως παραποίησις. Τοῦ γὰρ Ἰωάννου ἕνα Θεὸν παντοκράτορα, καὶ ἕνα μονογενῆ Χριστὸν Ἰησοῦν κηρύσσοντος, δἰ οὗ τὰ πάντα γεγονέναι λέγει, τοῦτον υἱὸν M. 44. l. Λόγον Θεοῦ, τοῦτον Μονογενῆ, τοῦτον πάντων ποιητὴν, τοῦτον φῶς ἀληθινὸν φωτίζοντα πάντα ἄνθρωπον, τοῦτον κόσμου ποιητὴν, τοῦτον εἰς τὰ ἴδια ἐληλυθότα, τοῦτον αὐτὸν σάρκα γεγονότα, καὶ ἐσκηνωκότα ἐν ἡμίν· οὗτοι παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν, ἄλλον μὲν τὸν Μονογενῆ θέλουσιν εἶναι κατὰ τὴν προβολὴν, ὃν δὴ καὶ 2ἀρχὴν καλοῦσιν, ἄλλον δὲ τὸν Σωτῆρα γεγονέναι θέλουσι, καὶ ἄλλον τὸν Λόγον 3υἱὸν τοῦ Μονογενοῦς, καὶ ἄλλον τὸν Χριστὸν εἰς ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον· G. 42. καὶ ἓν ἕκαστον τῶν εἰρημένων ἄραντες ἀπὸ τῆς ἀληθείας, καταχρησάμενοι τοῖς ὀνόμασιν, εἰς τὴν ἰδίαν ὑπόθεσιν μετήνεγκαν, ὥστε κατ᾿ αὐτοὺς ἐν τοῖς τοσούτοις τὸν Ἰωάννην τοῦ LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 2. Κυρίου Ἰησοῦ Χριστοῦ μνείαν suppl. μὴ ἂν ποιεῖσθαι. Εἰ γὰρ Πατέρα εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ Ἐκκλησίαν, κατὰ τὴν ἐκείνων ὑπόθεσιν περὶ τῆς πρώτης ὀγδοάδος εἴρηκεν, ἐν ᾗ οὐδέπω Ἰησοῦς, οὐδέπω Χριστὸς ὁ τοῦ Ἰωάννου διδάσκαλος. Ὅτι δὲ οὐ περὶ τῶν συζογιῶν αὐτῶν ὁ Ἀπόστολος εἴρηκεν, ἀλλὰ περὶ τοῦ Κυρίου ὑμῶν Ἰησοῦ Χριστοῦ, ὃν καὶ Λόγον οἶδε τοῦ Θεοῦ, αὐτὸς πεποίηκε φανερόν. Ἀνακεφαλαιούμενος γὰρ περὶ τοῦ εἰρημένου αὐτῷ 1ἄνω ἐν ἀρχῇ Λόγου, ἐπεξηγεῖται· Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κατὰ δὲ τὴν ἐκείνων ὑπόθεσιν, οὐχ ὁ Λόγος σὰρξ ἐγένετο, ὅς γε οὐδὲ ἦλθέ ποτε ἐκτὸς Πληρώματος· ἀλλὰ ὁ τῆς 2οἰκονομίας μεταγενέστερος τοῦ Λόγου Σωτήρ. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. 1.20. 20. Μάθετε οὖν ἀνόητοι, ὅτι Ἰησοῦς ὁ παθὼν ὑπὲρ M. 45. ἡμῶκ, ὁ κατασκυνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν ὁ Λόγος τοῦ Θεοῦ. Εἰ μὲν γὰρ ἄλλος τις τῶν Αἰώνων ὑπὲρ τῆς ὑμῶν αὐτῶν σωτηρίας σὰρξ ἐγένετο, εἰκὸς ἦν περὶ ἄλλου εἰρηκέναι τὸν Ἀπόστολον. Εἰ δὲ ὁ Λόγος ὁ τοῦ Πατρὸς ὁ καταβὰς, αὐτός ἐστι καὶ ὁ ἀναβὰς, 1ὁ τοῦ μόνου Θεοῦ μονογενὴς υἱὸς, κατά τὴν τοῦ Πατρὸς εὐδοκίαν σαρκωθεὶς ὑπὲρ ἀνθρώπων, οὐ περὶ ἄλλου τινὸς, οὐδὲ περὶ ὀγδοάδος τὸν λόγον 2ἐμπεποίηται, ἀλλʼ ἢ περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Οὐδὲ γὰρ ὁ Λόγος κατʼ αὐτοὺς προηγουμένως σὰρξ γέγονε. Λέγουσι δὲ τὸν Σωτῆρα ἐνδύσασθαι 1σῶμα ψυχικὸν ἐκ τῆς οἰκονομίας κατεσκευασμένον LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. 2ἀῤῥήτῳ προνοίᾳ, πρὸς τὸ ὁρατὸν γενέσθαι, καὶ ψηλαφητόν. Σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν Ἀδὰμ ἡ γεγονυῖα πλάσις ὑπὸ τοῦ Θεοῦ, ἣν ἀληθῶς γεγονέναι τὸν Λόγον τοῦ Θεοῦ ἐμήνυσεν ὁ Ἰωάννης. Καὶ λέλυται αὐτῶν πρώτη καὶ ἀρχέγονος ὀγδοάς. Ἑνὸς γὰρ καὶ τοῦ αὐτοῦ δεικνυμένου Λόγου, καὶ Μονογενοῦς, καὶ Ζωῆς, καὶ Φωτὸς, καὶ Σωτῆρος, καὶ Χριστοῦ, καὶ Υἱοῦ Θεοῦ, καὶ τούτου αὐτοῦ σαρκωθέντος ὑπὲρ ὑμῶν, λέλυται ἡ τῆς ὀγδοάδος σκηνοπηγία. G. 43 Ταύτης δὲ λελυμένης, διαπέπτωκεν αὐτῶν πᾶσα ἡ ὑπόθεσις, ἣν 4ψευδῶς ὀνειρώττοντες 5κατατρέχουσι τῶν γραφῶν, ἰδίαν ὑπόθεσιν ἀναπλασάμενοι. Ἔπειτα λέξεις καὶ ὀνόματα σποράδην κείμενα συλλέγοντες, μεταφέρουσι, καθὼς προειρήκαμεν, ἐκ τοῦ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κατὰ φύσιν εἰς τὸ παρὰ φύσιν· ὅμοια ποιοῦντες τοῖς ὑποθέσαις τὰς τυχούσας αὐτοῖς προβαλλομένοις, ἔπειτα πειρωμένοις ἐκ τῶν Ὁμήρου ποιημάτων 1μελετᾷν αὐτὰς, ὥστε τοὺς ἀπειροτέρους δοκεῖν ἐπʼ ἐκείνης τῆς ἐξ ὑπογυίου μεμελετημένης ὑποθέσεως Ὅμηρον τὰ ἔπη πεποιηκέναι, καὶ πολλοὺς συναρπάζεσθαι διὰ τῆς τῶν ἐπῶν συνθέτου ἀκολουθίας, μὴ ἄρα ταῦθʼ οὕτως Ὅμηρος εἴη πεποιηκώς. Ὡς ὁ τὸν Ἡρακλέα ὑπὸ M. 46. Εὐρυσθέως ἐπὶ τὸν ἐν τῷ Ἅδῃ κύνα πεμπόμενον 2διὰ τῶν Ὁμηρικῶν στίχων γράφων οὕτως· (οὐδὲν γὰρ κωλύει παραδείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς αὐτῆς οὔσης ἐπιχειρήσεως τοῖς ἀμφοτέροις.) od. κ΄. 76. Ὡε εἰπὼν, ἀπέπεμπε δόμων βαρέα στενάχοντα Od. Φ΄. 26. Φῶθʼ Ἡρακλῆα, μεγάλων ἐπιΐστορα ἔργων, 11 τ΄. 123. Εὐρυσθεὺς, Σθενέλοιο πάϊς Περσηϊάδαο Ἐξ Ἐρέβευς ἄξοντα κύνα στυγεροῦ Ἀΐδαο. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. Βῆ δʼ ἴμεν, ὥστε λέων ὀρεσίτροφος ἀλκὶ πεποιὼς, Καρπαλίμως 1ἀνὰ ἄστυ· φίλοι δʼ 2ἀνά πάντες ἕποντο, Il. θ΄. 368. Od. ζ΄. 130. Il. ω΄. 327. Od. λ΄. 38. Il. ω΄. 328. \xa0Od. λ΄. 625. Il. β΄. 409. Νύμφαι τʼ ἠΐθεσί τε, πολύτλητοὶ τε γέροντες, 2Οἶετῤ ὀλοφυρόμενοι, ὡσεὶ θάνατόνδε κίοντα. Ἑρμείας δʼ 4ἀπέπεμπεν, ἰδέ γλαυκῶπις Ἀθήνη· Ἤιδεε γὰρ κατὰ θυμὰν ἀδελφεὸν, ὡς ἐπονεῖτο. Τίς οὐκ ἂν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τούτων, καὶ νομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὑποθέσεως πεποιηκέναι; Ὁ δʼ ἔμπειρος τῆς Ὁμηρικῆς ὑποθέσεως ἐπιγνώσεται, suppl. μὲν τὰ ἔπη, τὴν δʼ ὑπόθεσιν οὐκ ἐπιγνώσεται, εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι περὶ Ὀδοσσέως εἰρημένον, τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ Πριάμου, τὸ δὲ περὶ Μενελάου καὶ Ἀγαμέμνονος. Ἄρας δὲ αὐτὰ, καὶ ἓν ἕκαστον ἀποδοὺς G. 44. τῇ 5ἰδίᾳ, ἐκποδὼν ποιήσει τὴν ὑπόθεσιν. Οὕτω δὲ καὶ ὁ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, 1ὃν διὰ τοῦ βαπτίσματος εἵληφε, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα, καὶ M. 47. τὰς λέξεις, καὶ τὰς παραβολὰς ἐπιγνώσεται, τὴν δὲ βλάσφημον ὑπόθεσιν ταύτην αὐτῶν οὐκ ἐπιγνώσεται. Καὶ γὰρ εἰ τὰς ψηφῖδας γνωρίσει, ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς βασιλικῆς εἰκόνος οὐ παραδέξεται· ἓν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς τῇ ἰδίᾳ τάξει, καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ, γυμνώσει LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 5. καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. Ἐπεὶ δὲ τῇ σκηνῇ ταύτῃ λείπει ἡ 1ἀπολύτρωσις, ἵνα τις τὸν 2μῖμον αὐτὸν l. αὐτῶν 3περαιώσας τὸν ἀνασκευάζοντα λόγον ἐπενεγκεῖν, l. ἐπενέγκῃ, καλῶς ἔχειν ὑπελάβομεν ἐπιδείξαι πρότερον, ἐν οἶς οἱ πατέρες αὐτοὶ τοῦδε τοῦ 4μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες. Καὶ ἐκ τούτου γὰρ ἀκριβῶς συνιδεῖν ἔσται ἐστι, καὶ 5πρὸ τῆς ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς Ἐκκλησίας κηρυσσομένην ἀλήθειαν, καὶ τὴν ὑπὸ τούτων παραπεποιημένην ψευδηγορίαν.''. None | 1.1.1. THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia." "
1.1. 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. ' "1.
2.1. They proceed to tell us that the Propator of their scheme was known only to Monogenes, who sprang from him; in other words, only to Nous, while to all the others he was invisible and incomprehensible. And, according to them, Nous alone took pleasure in contemplating the Father, and exulting in considering his immeasurable greatness; while he also meditated how he might communicate to the rest of the AEons the greatness of the Father, revealing to them how vast and mighty he was, and how he was without beginning,--beyond comprehension, and altogether incapable of being seen. But, in accordance with the will of the Father, Sige restrained him, because it was his design to lead them all to an acquaintance with the aforesaid Propator, and to create within them a desire of investigating his nature. In like manner, the rest of the AEons also, in a kind of quiet way, had a wish to behold the Author of their being, and to contemplate that First Cause which had no beginning. 1.2.2. But there rushed forth in advance of the rest that AEon who was much the latest of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and Aletheia, but passed as by contagion to this degenerate AEon, who acted under a pretence of love, but was in reality influenced by temerity, because she had not, like Nous, enjoyed communion with the perfect Father. This passion, they say, consisted in a desire to search into the nature of the Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward, there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that Power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration. 1.
2.3. But others of them fabulously describe the passion and restoration of Sophia as follows: They say that she, having engaged in an impossible and impracticable attempt, brought forth an amorphous substance, such as her female nature enabled her to produce. When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end her own existence. Next she lost, as it were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened. Being greatly harassed by these passions, she at last changed her mind, and endeavoured to return anew to the Father. When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other AEons, Nous in particular, presented their supplications along with her. And hence they declare material substance had its beginning from ignorance and grief, and fear and bewilderment. 1.2.4. The Father afterwards produces, in his own image, by means of Monogenes, the above-mentioned Horos, without conjunction, masculo-feminine. For they maintain that sometimes the Father acts in conjunction with Sige, but that at other times he shows himself independent both of male and female. They term this Horos both Stauros and Lytrotes, and Carpistes, and Horothetes, and Metagoges. And by this Horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her, along with its supervening passion, she herself certainly remained within the Pleroma; but her enthymesis, with its passion, was separated from her by Horos, fenced off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance, possessing some of the natural tendencies of an AEon, but at the same time shapeless and without form, because it had received nothing. And on this account they say that it was an imbecile and feminine production.' "1.2. 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. " '1.3. 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. " '1.
4.1. The following are the transactions which they narrate as having occurred outside of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term Achamoth, being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness and vacuity to which she had been banished. For she was excluded from light and the Pleroma, and was without form or figure, like an untimely birth, because she had received nothing from a male parent. But the Christ dwelling on high took pity upon her; and having extended himself through and beyond Stauros, he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence. Having effected this, he withdrew his influence, and returned, leaving Achamoth to herself, in order that she, becoming sensible of her suffering as being severed from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy Spirit. Wherefore also she is called by two names--Sophia after her father (for Sophia is spoken of as being her father), and Holy Spirit from that Spirit who is along with Christ. Having then obtained a form, along with intelligence, and being immediately deserted by that Logos who had been invisibly present with her--that is, by Christ--she strained herself to discover that light which had forsaken her, but could not effect her purpose, inasmuch as she was prevented by Horos. And as Horos thus obstructed her further progress, he exclaimed, IAO, whence, they say, this name Iao derived its origin. And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned herself to every sort of that manifold and varied state of passion to which she was subject; and thus she suffered grief on the one hand because she had not obtained the object of her desire, and fear on the other hand, lest life itself should fail her, as light had already done, while, in addition, she was in the greatest perplexity. All these feelings were associated with ignorance. And this ignorance of hers was not like that of her mother, the first Sophia, an AEon, due to degeneracy by means of passion, but to an innate opposition of nature to knowledge. Moreover, another kind of passion fell upon her her (Achamoth), namely, that of desiring to return to him who gave her life. 1.4.2. This collection of passions they declare was the substance of the matter from which this world was formed. For from her desire of returning to him who gave her life, every soul belonging to this world, and that of the Demiurge himself, derived its origin. All other things owed their beginning to her terror and sorrow. For from her tears all that is of a liquid nature was formed; from her smile all that is lucent; and from her grief and perplexity all the corporeal elements of the world. For at one time, as they affirm, she would weep and lament on account of being left alone in the midst of darkness and vacuity; while, at another time, reflecting on the light which had forsaken her, she would be filled with joy, and laugh; then, again, she would be struck with terror; or, at other times, would sink into consternation and bewilderment. 1.4.3. Now what follows from all this? No light tragedy comes out of it, as the fancy of every man among them pompously explains, one in one way, and another in another, from what kind of passion and from what element being derived its origin. They have good reason, as seems to me, why they should not feel inclined to teach these things to all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give." They are, on the contrary, abstruse, and portentous, and profound mysteries, to be got at only with great labour by such as are in love with falsehood. For who would not expend lull that he possessed, if only he might learn in return, that from the tears of the enthymesis of the AEon involved in passion, seas, and fountains, and rivers, and every liquid substance derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation?
1.4.5. They go on to state that, when the mother Achamoth had passed through all sorts of passion, and had with difficulty escaped from them, she turned herself to supplicate the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to her the Paraclete, that is, the Saviour. This being was endowed with all power by the Father, who placed everything under his authority, the AEons doing so likewise, so that "by him were all things, visible and invisible, created, thrones, divinities, dominions." He then was sent to her along with his contemporary angels. And they related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired strength from his appearance, she ran forward to meet him. He then imparted to her form as respected intelligence, and brought healing to her passions, separating them from her, but not so as to drive them out of thought altogether. For it was not possible that they should be annihilated as in the former case, because they had already taken root and acquired strength so as to possess an indestructible existence. All that he could do was to separate them and set them apart, and then commingle and condense them, so as to transmute them from incorporeal passion into unorganized matter. He then by this process conferred upon them a fitness and a nature to become concretions and corporeal structures, in order that two substances should be formed,--the one evil, resulting from the passions, and the other subject indeed to suffering, but originating from her conversion. And on this account (i.e., on account of this hypostatizing of ideal matter) they say that the Saviour virtually created the world. But when Achamoth was freed from her passion, she gazed with rapture on the dazzling vision of the angels that were with him; and in her ecstasy, conceiving by them, they tell us that she brought forth new beings, partly after her oven image, and partly a spiritual progeny after the image of the Saviour\'s attendants.' "1.4. 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.
1.5.3. They go on to say that the Demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth; and, in like manner. they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation that was afterwards attempted. This mother they also call Ogdoad, Sophia; Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord. Her place of habitation is an intermediate one, above the Demiurge indeed, but below and outside of the Pleroma, even to the end. 1.5.4. As, then, they represent all material substance to be formed from three passions, viz., fear, grief, and perplexity, the account they give is as follows: Animal substances originated from fear and from conversion; the Demiurge they also describe as owing his origin to conversion; but the existence of all the other animal substances they ascribe to fear, such as the souls of irrational animals, and of wild beasts, and men. And on this account, he (the Demiurge), being incapable of recognising any spiritual essences, imagined himself to be God alone, and declared through the prophets, "I am God, and besides me there is none else." They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the Demiurge as being the son of that mother of theirs (Achamoth), and Cosmocrator as the creature of the Demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness; but the Demiurge is ignorant of such things, inasmuch as he is merely animal. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions. 1.5.5. Having thus formed the world, he (the Demiurge) also created the earthy part of man, not taking him from this dry earth, but from an invisible substance consisting of fusible and fluid matter, and then afterwards, as they define the process, breathed into him the animal part of his nature. It was this latter which was created after his image and likeness. The material part, indeed, was very near to. God, so far as the image went, but not of the same substance with him. The animal, on the Other hand, was so in respect to likeness; and hence his substance was called the spirit of life, because it took its rise from a spiritual outflowing. After all this, he was, they say, enveloped all round with a covering of skin; and by this they mean the outward sensitive flesh. 1.5. 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. " '
1.6.1. There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save as follows, from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material into His nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. 1.6.2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved. 1.6.3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her pretended brother. 1.6.4. And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection. 1.6. 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 domit 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.
1.7.1. When all the seed shall have come to perfection, they state that then their mother Achamoth shall pass from the intermediate place, and enter in within the Pleroma, and shall receive as her spouse the Saviour, who sprang from all the AEons, that thus a conjunction may be formed between the Saviour and Sophia, that is, Achamoth. These, then, are the bridegroom and bride, while the nuptial chamber is the full extent of the Pleroma. The spiritual seed, again, being divested of their animal souls, and becoming intelligent spirits, shall in an irresistible and invisible manner enter in within the Pleroma, and be bestowed as brides on those angels who wait upon the Saviour. The Demiurge himself will pass into the place of his mother Sophia; that is, the intermediate habitation. In this intermediate place, also, shall the souls of the righteous repose; but nothing of an animal nature shall find admittance to the Pleroma. When these things have taken place as described, then shall that fire which lies hidden in the world blaze forth and bum; and while destroying all matter, shall also be extinguished along with it, and have no further existence. They affirm that the Demiurge was acquainted with none of these things before the advent of the Saviour.
1.7.5. They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person, but constitute various kinds of men. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the spiritual seed; the evil by nature are those who are never able to receive that seed. 1.7. 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.
1.8.1. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma." '
1.8.3. And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-- the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven" (for this man they declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by the love of riches, as never to reach perfection)--this one it pleases them to place in the animal class;--the spiritual, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God," and when He said to Zaccheus the publican, "Make haste, and come down, for to-day I must abide in thine house"--for these they declared to have belonged to the spiritual class. Also the parable of the leaven which the woman is described as having hid in three measures of meal, they declare to make manifest the three classes. For, according to their teaching, the woman represented Sophia; the three measures of meal, the three kinds of men-- spiritual, animal, and material; while the leaven denoted the Saviour Himself. Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy;" and in another place, "But the animal man receiveth not the things of the Spirit;" and again: "He that is spiritual judgeth all things." And this, "The animal man receiveth not the things of the Spirit," they affirm to have been spoken concerning the Demiurge, who, as being animal, knew neither his mother who was spiritual, nor her seed, nor the AEons in the Pleroma. And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy," teaching that the expression "first- fruits" denoted that which is spiritual, but that "the lump" meant us, that is, the animal Church, the lump of which they say He assumed, and blended it with Himself, inasmuch as He is "the leaven."
1.8.5. Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,--that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the Word was produced, and in him the whole substance of the AEons, to which the Word himself afterwards imparted form. Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." Having first of all distinguished these three--God, the Beginning, and the Word--he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning. Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"--this clause discloses the order of production. "All things were made by Him, and without Him was nothing made;" for the Word was the author of form and beginning to all the AEons that came into existence after Him. But "what was made in Him," says John, "is life." Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life. This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma. For he styles Him a "light which shineth in darkness, and which was not comprehended" by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it. He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth." (But what John really does say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.") Thus, then, does he according to them distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the AEons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemaeus. 1.8. 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. ' "
1.9.2. The fallacy, then, of this exposition is manifest. For when John, proclaiming one God, the Almighty, and one Jesus Christ, the Only-begotten, by whom all things were made, declares that this was the Son of God, this the Only-begotten, this the Former of all things, this the true Light who enlighteneth every man this the Creator of the world, this He that came to His own, this He that became flesh and dwelt among us,--these men, by a plausible kind of exposition, perverting these statements, maintain that there was another Monogenes, according to production, whom they also style Arche. They also maintain that there was another Saviour, and another Logos, the son of Monogenes, and another Christ produced for the re-establishment of the Pleroma. Thus it is that, wresting from the truth every one of the expressions which have been cited, and taking a bad advantage of the names, they have transferred them to their own system; so that, according to them, in all these terms John makes no mention of the Lord Jesus Christ. For if he has named the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia, according to their hypothesis, he has, by thus speaking, referred to the primary Ogdoad, in which there was as yet no Jesus, and no Christ, the teacher of John. But that the apostle did not speak concerning their conjunctions, but concerning our Lord Jesus Christ, whom he also acknowledges as the Word of God, he himself has made evident. For, summing up his statements respecting the Word previously mentioned by him, he further declares, "And the Word was made flesh, and dwelt among us." But, according to their hypothesis, the Word did not become flesh at all, inasmuch as He never went outside of the Pleroma, but that Saviour became flesh who was formed by a special dispensation out of all the AEons, and was of later date than the Word. 1.9.3. Learn then, ye foolish men, that Jesus who suffered for us, and who dwelt among us, is Himself the Word of God. For if any other of the AEons had become flesh for our salvation, it would have been probable that the apostle spoke of another. But if the Word of the Father who descended is the same also that ascended, He, namely, the Only-begotten Son of the only God, who, according to the good pleasure of the Father, became flesh for the sake of men, the apostle certainly does not speak regarding any other, or concerning any Ogdoad, but respecting our Lord Jesus Christ. For, according to them, the Word did not originally become flesh. For they maintain that the Saviour assumed an animal body, formed in accordance with a special dispensation by an unspeakable providence, so as to become visible and palpable. But flesh is that which was of old formed for Adam by God out of the dust, and it is this that John has declared the Word of God became. Thus is their primary and first-begotten Ogdoad brought to nought. For, since Logos, and Monogenes, and Zoe, and Phos, and Sorer, and Christus, and the Son of God, and He who became incarnate for us, have been proved to be one and the same, the Ogdoad which they have built up at once falls to pieces. And when this is destroyed, their whole system sinks into ruin,--a system which they falsely dream into existence, and thus inflict injury on the Scriptures, while they build up their own hypothesis. 1.9. 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.
1.10.2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.
1.10.3. It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may more accurately than another bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain with special clearness the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covets than one were given to mankind; and teach what was the special character of each of these covets; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning of the world; and unfold what is contained in the Scriptures concerning the end itself, and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense God says, "\'That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" But the superior skill spoken of is not found in this, that any one should, beyond the Creator and Framer of the world, conceive of the Enthymesis of an erring AEon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this fancied being, a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of AEons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.
1.10. 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.
1.1
1.1. Let us now look at the inconsistent opinions of those heretics (for there are some two or three of them), how they do not agree in treating the same points, but alike, in things and names, set forth opinions mutually discordant. The first of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows: He maintained that there is a certain Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second was produced, one part of whom he names Pater, and the other Aletheia. From this Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which separating from the rest, and falling from its original condition, produced the rest of the universe. He also supposed two beings of the name of Horos, the one of whom has his place between Bythus and the rest of the Pleroma, and divides the created AEons from the uncreated Father, while the other separates their mother from the Pleroma. Christ also was not produced from the AEons within the Pleroma, but was brought forth by the mother who had been excluded from it, in virtue of her remembrance of better things, but not without a kind of shadow. He, indeed, as being masculine, having severed the shadow from himself, returned to the Pleroma; but his mother being left with the shadow, and deprived of her spiritual substance, brought forth another son, namely, the Demiurge, whom he also styles the supreme ruler of all those things which are subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from him who was separated from their mother, and united to the rest, that is, from Theletus, sometimes as springing from him who returned into the Pleroma, that is, from Christ; and at other times still as derived from Anthropos and Ecclesia. And he declares that the Holy Spirit was produced by Aletheia for the inspection and fructification of the AEons, by entering invisibly into them, and that, in this way, the AEons brought forth the plants of truth.
1.11.3. There is another, who is a renowned teacher among them, and who, struggling to reach something more sublime, and to attain to a kind of higher knowledge, has explained the primary Tetrad as follows: There is he says a certain Proarche who existed before all things, surpassing all thought, speech, and nomenclature, whom I call Monotes (unity). Together with this Monotes there exists a power, which again I term Henotes (oneness). This Henotes and Monotes, being one, produced, yet not so as to bring forth apart from themselves, as an emanation the beginning of all things, an intelligent, unbegotten, and invisible being, which beginning language terms "Monad." With this Monad there co-exists a power of the same essence, which again I term Hen (One). These powers then--Monotes, and Henotes, and Monas, and Hen--produced the remaining company of the AEons.
1.11.5. Others still, however, have called their primary and first-begotten Ogdoad by the following names: first, Proarche; then Anennoetos; thirdly, Arrhetos; and fourthly, Aoratos. Then, from the first, Proarche, there was produced, in the first and fifth place, Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos, in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and eighth place, Agennetos. This is the Pleroma of the first Ogdoad. They maintain that these powers were anterior to Bythus and Sige, that they may appear more perfect than the perfect, and more knowing than the very Gnostics To. these persons one may justly exclaim: "O ye trifling sophists!" since, even respecting Bythus himself, there are among them many and discordant opinions. For some/declare him to be without a consort, and neither male nor female, and, in fact, nothing at all; while others affirm him to be masculo-feminine, assigning to him the nature of a hermaphrodite; others, again, allot Sige to him as a spouse, that thus may be formed the first conjunction.
1.11. 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.
1.12.2. These fancied beings (like the Jove of Homer, who is represented as passing an anxious sleepless night in devising plans for honouring Achilles and destroying numbers of the Greeks) will not appear to you, my dear friend, to be possessed of greater knowledge than He who is the God of the universe. He, as soon as He thinks, also performs what He has willed; and as soon as He wills, also thinks that which He has willed; then thinking when He wills, and then willing when He thinks, since He is all thought, all will, all mind, all light, all eye, all ear, the one entire fountain of all good things.
1.12. 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.
1.13.2. Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman to madness, he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.
1.13.3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me the gift of Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently from emotion, reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.
1.13.5. Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician.
1.13.6. Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.
1.13.7. Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of attaining to the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge.
1.13. 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.
1.1
4.1. This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning of all the rest, and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that utterance of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that AEon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.
1.14.2. Those names of the elements which may be told, and are common, he has called AEons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that each of these, and all that is peculiar to every one of them, is to be understood as contained in the name Ecclesia. of these elements, the last letter of the last one uttered its voice, and this sound going forth generated its own elements after the image of the other elements, by which he affirms, that both the things here below were arranged into the order they occupy, and those that preceded them were called into existence. He also maintains that the letter itself, the sound of which followed that sound below, was received up again by the syllable to which it belonged, in order to the completion of the whole, but that the sound remained below as if cast outside. But the element itself from which the letter with its special pronunciation descended to that below, he affirms to consist of thirty letters, while each of these letters, again, contains other letters in itself, by means of which the name of the letter is expressed. And thus, again, others are named by other letters, and others still by others, so that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:-- The word Delta contains five letters, viz., D, E, L, T, A: these letters again, are written by other letters, and others still by others. If, then, the entire composition of the word Delta when thus analyzed runs out into infinitude, letters continually generating other letters, and following one another in constant succession, how much raster than that one word is the entire ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms AEons, the power of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole.
1.14. 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.
1.15.1. The all-wise Sige then announced the production of the four-and-twenty elements to him as follows:--Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are Four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige five, Pater five, and Aletheia seven. If all these be added together--twice five, and twice seven--they complete the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour which may be pronounced, viz., Jesus 'Ihsous, consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the Son (uios Xreistos) comprises twelve letter, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that fie is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number in its name." "
1.15. 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. ' "
1.16. 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. " "
1.17. 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. " '
1.18.4. As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere in Scripture. For they declare that the twelve sons of Jacob, from whom also sprung twelve tribes,--the breastplate of the high priest, which bore twelve precious stones and twelve little bells,--the twelve stones which were placed by Moses at the foot of the mountain,--the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covet,--those stones which were set up by Elijah when the heifer was offered as a burnt-offering; the number, too, of the apostles; and, in fine, every event which embraces in it the number twelve,--set forth their Duodecad. And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field; by those who entered along with him into the cave; also by the fact that the length (height) of the holy tabernacle was thirty cubits; and if they meet with any other like numbers, they still apply these to their Triacontad.
1.18. 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.
1.19.1. I judge it necessary to add to these details also what, by garbling passages of Scripture, they try to persuade us concerning their Propator, who was unknown to all before the coming of Christ. Their object in this is to show that our Lord announced another Father than the Maker of this universe, whom, as we said before, they impiously declare to have been the fruit of a defect. For instance, when the prophet Isaiah says, "But Israel hath not known Me, and My people have not understood Me," they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, "There is no truth in them, nor the knowledge of God," they strive to give the same reference. And, "There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable," they maintain to be said concerning ignorance of Bythus. Also that which is spoken by Moses, "No man shall see God and live," has, as they would persuade us, the same reference.
1.19. 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.
1.20.1. Besides the above misrepresentations, they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied as He was bid, "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha. 1.20.2. Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father\'s business?" Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master," He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens;" and they assert that in this passage the AEons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power doest Thou this?" but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, "I have often desired to hear one of these words, and I had no one who could utter it," they maintain, that by this expression "one" He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, "If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee," by this word "hidden" He showed the abstruse nature of Bythus. And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me," He announced the Father of truth. For what they knew not, these men say that He promised to teach them.' "1.20. 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.
1.21.4. But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those beings who are inconceivable, and incorporeal, and beyond the reach of sense, be performed by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. 1.21.5. Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown off his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions. 1.21. 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. " '1.22. 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.
1.23.2. Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials:--Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind the thought of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions of space, and generated angels and powers, by whom also he declared this word was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennoea was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan war was undertaken; for whose sake also Stesichorus was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes, in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep.
1.23.4. Thus, then, the mystic priests belonging to this sect both lead profligate lives and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations. Love-potions, too, and charms, as well as those beings who are called "Paredri" (familiars) and "Oniropompi" (dream- senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service. They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions. 1.23.5. The successor of this man was Meder, also a Samaritan by birth, and he, too, was a perfect adept in the practice of magic. He affirms that the primary Power continues unknown to all, but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men. The world was made by angels, whom, like Simon, he maintains to have been produced by Ennoea. He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth. 1.23. 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 pregt 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. < 1.2
4.1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria. Saturninus, like Meder, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled on the ground like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements. 1.24.2. He has also laid it down as a truth, that the SAviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a reigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews. 1.24.3. Basilides again, that he may appear to have discovered something more sublime and plausible, gives an immense development to his doctrines. He sets forth that Nous was first born of the unborn father, that from him, again, was born Logos, from Logos Phronesis, from Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers, and principalities, and angels, whom he also calls the first; and that by them the first heaven was made. Then other powers, being formed by emanation from these, crated another heaven similar to the first; and in like manner, when others, again, had been formed by emanation from them, corresponding exactly to those above them, these, too, framed another third heaven; and then from this third, in downward order, there was a fourth succession of descendants; and so on, after the same fashion, they declare that more and more principalities and angels were formed, and three hundred and sixty-five heavens. Wherefore the year contains the same number of days in conformity with the number of the heavens. 1.24.4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father. 1.24.5. Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to the question regarding meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau. 1.24.6. He, then, who has learned these things, and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant their opinions, yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence. 1.24.7. They make out the local position of the three hundred and sixty-five heavens in the same way as do mathematicians. For, accepting the theorems of these latter, they have transferred them to their own type of doctrine. They hold that their chief is Abraxas; and, on this account, that word contains in itself the numbers amounting to three hundred and sixty-five.
1.25.3. They practise also magical arts and incantations; philters, also, and love-potions; and have recourse to familiar spirits, dream-sending demons, and other abominations, declaring that they possess power to rule over, even now, the princes and formers of this world; and not only them, but also all things that are in it. These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all, who have in fact no fellowship with them, either in doctrine or in morals, or in our daily conduct. But they lead a licentious life, and, to conceal their impious doctrines, they abuse the name of Christ, as a means of hiding their wickedness; so that "their condemnation is just," when they receive from God a recompense suited to their works.
1.25.5. And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing them to be such. And in their writings we read as follows, the interpretation which they give of their views, declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men-- some good and some evil, there being nothing really evil by nature. 1.25.6. Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under the episcopate of Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.
1.27.1. Cerdo was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession from the apostles downwards. He taught that the God proclaimed by the law and the prophets was not the Father of our Lord Jesus Christ. For the former was known, but the latter unknown; while the one also was righteous, but the other benevolent. 1.27.2. Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judaea in the times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar, was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it. In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord.' "
1.28.1. Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself." '
1.29.1. Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, as was requested, come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s thus formed, rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.
1.29.4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.
1.30.1. Others, again, portentously declare that there exists, in the power of Bythus, a certain primary light, blessed, incorruptible, and infinite: this is the Father of all, and is styled the first man. They also maintain that his Ennoea, going forth from him, produced a son, and that this is the son of man--the second man. Below these, again, is the Holy Spirit, and under this superior spirit the elements were separated from each other, viz., water, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the Spirit--that is, of the woman--and shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,--the son of the first and second man, and of the Holy Spirit, the first woman. 1.30.2. The father and son thus both had intercourse with the woman (whom they also call the mother of the living). When, however, she could not bear nor receive into herself the greatness of the lights, they declare that she was filled to repletion, and became ebullient on the left side; and that thus their only son Christ, as belonging to the right side, and ever tending to what was higher, was immediately caught up with his mother to form an incorruptible AEon. This constitutes the true and holy Church, which has become the appellation, the meeting together, and the union of the father of all, of the first man, of the son, of the second man, of Christ their son, and of the woman who has been mentioned. 1.30.3. They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered a portion of space, and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female. 1.30.4. They declare, moreover, that her son had also himself a certain breath of incorruption left him by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son without a mother; for they do not allow him either to have known a mother. His son, again, after the example of his father, sent forth another son. This third one, too, generated a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according to them, completed, the mother possessing the eighth place; and as in the case of their generations, so also in regard to dignities and powers, they precede each other in turn. 1.30.5. They have also given names to the several persons in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise. 1.30.6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that were below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He they further assert at once gave thanks to the first Anthropos (man), forsaking those who had created him.
1.30.9. Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael.
1.30.11. Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphaeus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ. The other powers being terrified by these things, and marveiling at the novelty of those things which were announced by the prophets, Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that emissions of two men took place, the one from the barren Elizabeth, and the other from the Virgin Mary.' "
1.30.12. And since she herself had no rest either in heaven or on earth, she invoked her mother to assist her in her distress. Upon this, her mother, the first woman, was moved with compassion towards her daughter, on her repentance, and begged from the first man that Christ should be sent to her assistance, who, being sent forth, descended to his sister, and to the besprinkling of light. When he recognised her (that is, the Sophia below), her brother descended to her, and announced his advent through means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in order that on Christ descending he might find a pure vessel, and that by the son of that Ialdabaoth the woman might be announced by Christ. They further declare that he descended through the seven heavens, having assumed the likeness of their sons, and gradually emptied them of their power. For they maintain that the whole besprinkling of light rushed to him, and that Christ, descending to this world, first clothed his sister Sophia with it, and that then both exulted in the mutual refreshment they felt in each other's society: this scene they describe as relating to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency of God, was wiser, purer, and more righteous than all other men: Christ united to Sophia descended into him, and thus Jesus Christ was produced." '
1.30.13. They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God."
1.30.14. They strove to establish the descent and ascent of Christ, by the fact that neither before his baptism, nor after his resurrection from the dead, do his disciples state that he did any mighty works, not being aware that Jesus was united to Christ, and the incorruptible AEon to the Hebdomad; and they declare his mundane body to be of the same nature as that of animals. But after his resurrection he tarried on earth eighteen months; and knowledge descending into him from above, he taught what was clear. He instructed a few of his disciples, whom he knew to be capable of understanding so great mysteries, in these things, and was then received up into heaven, Christ sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them, after they have laid aside their mundane flesh, thus enriching himself without the knowledge or perception of his father; so that, in proportion as Jesus enriches himself with holy souls, to such an extent does his father suffer loss and is diminished, being emptied of his own power by these souls. For he will not now possess holy souls to send them down again into the world, except those only which are of his substance, that is, those into which he has breathed. But the consummation of all things will take place, when the whole besprinkling of the spirit of light is gathered together, and is carried off to form an incorruptible AEon.
1.30.15. Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix. 1.3
1.1. Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. 1.31.2. I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation !" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name. 1.31.3. It was necessary clearly to prove, that, as their very opinions and regulations exhibit them, those who are of the school of Valentinus derive their origin from such mothers, fathers, and ancestors, and also to bring forward their doctrines, with the hope that perchance some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth be drown away by their wicked, although plausible, persuasions, imagining that they will obtain from them the knowledge of some greater and more sublime mysteries. But let them rather, learning to good effect from us the wicked tenets of these men, look with contempt upon their doctrines, while at the same time they pity those who, still cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or, as it should rather be called, ignorance. They have now been fully exposed; and simply to exhibit their sentiments, is to obtain a victory over them. 2.
1.1. IT is proper, then, that I should begin with the first and most important head, that is, God the Creator, who made the heaven and the earth, and all things that are therein (whom these men blasphemously style the fruit of a defect), and to demonstrate that there is nothing either above Him or after Him; nor that, influenced by any one, but of His own free will, He created all things, since He is the only God, the only Lord, the only Creator, the only Father, alone containing all things, and Himself commanding all things into existence.
2.1.2. For how can there be any other Fulness, or Principle, or Power, or God, above Him, since it is matter of necessity that God, the Pleroma (Fulness) of all these, should contain all things in His immensity, and should be contained by no one? But if there is anything beyond Him, He is not then the Pleroma of all, nor does He contain all. For that which they declare to be beyond Him will be wanting to the Pleroma, or, in other words, to that God who is above all things. But that which is wanting, and falls in any way short, is not the Pleroma of all things. In such a case, He would have both beginning, middle, and end, with respect to those who are beyond Him. And if He has an end in regard to those things which are below, He has also a beginning with respect to those things which are above. In like manner, there is an absolute necessity that He should experience the very same thing at all other points, and should be held in, bounded, and enclosed by those existences that are outside of Him. For that being who is the end downwards, necessarily circumscribes and surrounds him who finds his end in it. And thus, according to them, the Father of all (that is, He whom they call Proon and Proarche), with their Pleroma, and the good God of Marcion, is established and enclosed in some other, and is surrounded from without by another mighty Being, who must of necessity be greater, inasmuch as that which contains is greater than that which is contained. But then that which is greater is also stronger, and in a greater degree Lord; and that which is greater, and stronger, and in a greater degree Lord--must be God.
2.1.3. Now, since there exists, according to them, also something else which they declare to be outside of the Pleroma, into which they further hold there descended that higher power who went astray, it is in every way necessary that the Pleroma either contains that which is beyond, yet is contained (for otherwise, it will not be beyond the Pleroma; for if there is anything beyond the Pleroma, there will be a Pleroma within this very Pleroma which they declare to be outside of the Pleroma, and the Pleroma will be contained by that which is beyond: and with the Pleroma is understood also the first God); or, again, they must be an infinite distance separated from each other--the Pleroma I mean, and that which is beyond it. But if they maintain this, there will then be a third kind of existence, which separates by immensity the Pleroma and that which is beyond it. This third kind of existence will therefore bound and contain both the others, and will be greater both than the Pleroma, and than that which is beyond it, inasmuch as it contains both in its bosom. In this way, talk might go on for ever concerning those things which are contained, and those which contain. For if this third existence has its beginning above, and its end beneath, there is an absolute necessity that it be also bounded on the sides, either beginning or ceasing at certain other points, where new existences begin. These, again, and others which are above and below, will have their beginnings at certain other points, and so on ad infinitum; so that their thoughts would never rest in one God, but, in consequence of seeking after more than exists, would wander away to that which has no existence, and depart from the true God.
2.5.4. It is not seemly, however, to say of Him who is God over all, since He is free and independent, that He was a slave to necessity, or that anything takes place with His permission, yet against His desire; otherwise they will make necessity greater and more kingly than God, since that which has the most power is superior to all others. And He ought at the very beginning to have cut off the causes of the fancied necessity, and not to have allowed Himself to be shut up to yielding to that necessity, by permitting anything besides that which became Him. For it would have been much better, more consistent, and more God-like, to cut off at the beginning the principle of this kind of necessity, than afterwards, as if moved by repentance, to endeavour to extirpate the results of necessity when they had reached such a development. And if the Father of all be a slave to necessity, and must yield to fate, while He unwillingly tolerates the things which are done, but is at the same time powerless to do anything in opposition to necessity and fate (like the Homeric Jupiter, who says of necessity, "I have willingly given thee, yet with unwilling mind"), then, according to this reasoning, the Bythus of whom they speak will be found to be the slave of necessity and fate.
2.10.2. But these heretics, while striving to explain passages of Scripture and parables, bring forward another more important, and indeed impious question, to this effect, "Whether there be really another god above that God who was the Creator of the world?" They are not in the way of solving the questions which they propose; for how could they find means of doing so? But they append an important question to one of less consequence, and thus insert in their speculations a difficulty incapable of solution. For in order that they may know "knowledge" itself (yet not learning this fact, that the Lord, when thirty years old, came to the baptism of truth), they do impiously despise that God who was the Creator, and who sent Him for the salvation of men. And that they may be deemed capable of informing us whence is the substance of matter, while they believe not that God, according to His pleasure, in the exercise of His own will and power, formed all things (so that those things which now are should have an existence) out of what did not previously exist, they have collected a multitute of vain discourses. They thus truly reveal their infidelity; they do not believe in that which really exists, and they have fallen away into the belief of that which has, in fact, no existence.
2.1
1.1. They do not believe that He, who is God above all, formed by His Word, in His own territory, as He Himself pleased, the various and diversified works of creation which exist, inasmuch as He is the former of all things, like a wise architect, and a most powerful monarch. But they believe that angels, or some power separate from God, and who was ignorant of Him, formed this universe. By this course, therefore, not yielding credit to the truth, but wallowing in falsehood, they have lost the bread of true life, and have fallen into vacuity and an abyss of shadow. They are like the dog of AEsop, which dropped the bread, and made an attempt at seizing its Shadow, thus losing the real food. It is easy to prove from the very words of the Lord, that He acknowledges one Father and Creator of the world, and Fashioner of man, who was proclaimed by the law and the prophets, while He knows no other, and that this One is really God over all; and that He teaches that that adoption of sons pertaining to the Father, which is eternal life, takes place through Himself, conferring it as He does on all the righteous.
2.1
4.1. Much more like the truth, and more pleasing, is the account which Antiphanes, one of the ancient comic poets, gives in his Theogony as to the origin of all things. For he speaks Chaos as being produced from Night and Silence; relates that then Love sprang from Chaos and Night; from this again, Light; and that from this, in his opinion, were derived all the rest of the first generation of the gods. After these he next introduces a second generation of gods, and the creation of the world; then he narrates the formation of mankind by the second order of the gods. These men (the heretics), adopting this fable as their own, have ranged their opinions round it, as if by a sort of natural process, changing only the names of the things referred to, and setting forth the very same beginning of the generation of all things, and their production. In place of Night and Silence they substitute Bythus and Sige; instead of Chaos, they put Nous; and for Love (by whom, says the comic poet, all other things were set in order) they have brought forward the Word; while for the primary and greatest gods they have formed the AEons; and in place of the secondary gods, they tell us of that creation by their mother which is outside of the Pleroma, calling it the second Ogdoad. They proclaim to us, like the writer referred to, that from this (Ogdoad) came the creation of the world and the formation of man, maintaining that they alone are acquainted with these ineffable and unknown mysteries. Those things which are everywhere acted in the theatres by comedians with the clearest voices they transfer to their own system, teaching them undoubtedly through means of the same arguments, and merely changing the names.
2.14.2. And not only are they convicted of bringing forward, as if their own original ideas, those things which are to be found among the comic poets, but they also bring together the things which have been said by all those who were ignorant of God, and who are termed philosophers; and sewing together, as it were, a motley garment out of a heap of miserable rags, they have, by their subtle manner of expression, furnished themselves with a cloak which is really not their own. They do, it is true, introduce a new kind of doctrine, inasmuch as by a new sort of art it has been substituted for the old. Yet it is in reality both old and useless, since these very opinions have been sewed together out of ancient dogmas redolent of ignorance and irreligion. For instance, Thales of Miletus affirmed that water was the generative and initial principle of all things. Now it is just the same thing whether we say water or Bythus. The poet Homer, again, held the opinion that Oceanus, along with mother Tethys, was the origin of the gods: this idea these men have transferred to Bythus and Sige. Anaximander laid it down that infinitude is the first principle of all things, having seminally in itself the generation of them all, and from this he declares the immense worlds which exist were formed: this, too, they have dressed up anew, and referred to Bythus and their AEons. Anaxagoras, again, who has also been surnamed "Atheist," gave it as his opinion that animals were formed from seeds falling down from heaven upon earth. This thought, too, these men have transferred to "the seed" of their Mother, which they maintain to be themselves; thus acknowledging at once, in the judgment of such as are possessed of sense, that they themselves are the offspring of the irreligious Anaxagoras.
2.14.3. Again, adopting the ideas of shade and vacuity from Democritus and Epicurus, they have fitted these to their own views, following upon those teachers who had already talked a great deal about a vacuum and atoms, the one of which they called that which is, and the other that which is not. In like manner, these men call those things which are within the Pleroma real existences, just as those philosophers did the atoms; while they maintain that those which are without the Pleroma have no true existence, even as those did respecting the vacuum. They have thus banished themselves in this world (since they are here outside of the Pleroma) into a place which has no existence. Again, when they maintain that these things below are images of those which have a true existence above, they again most manifestly rehearse the doctrine of Democritus and Plato. For Democritus was the first who maintained that numerous and diverse figures were stamped, as it were, with the forms of things above, and descended from universal space into this world. But Plato, for his part, speaks of matter, and exemplar, and God. These men, following those distinctions, have styled what he calls ideas, and exemplar, the images of those things which are above; while, through a mere change of name, they boast themselves as being discoverers and contrivers of this kind of imaginary fiction.
2.14.4. This opinion, too, that they hold the Creator formed the world out of previously existing matter, both Anaxagoras, Empedocles, and Plato expressed before them; as, forsooth, we learn they also do under the inspiration of their Mother. Then again, as to the opinion that everything of necessity passes away to those things out of which they maintain it was also formed, and that God is the slave of this necessity, so that He cannot impart immortality to what is mortal, or bestow incorruption on what is corruptible, but every one passes into a substance similar in nature to itself, both those who are named Stoics from the portico (stoa), and indeed all that are ignorant of God, poets and historians alike, make the same affirmation. Those heretics who hold the same system of infidelity have ascribed, no doubt, their own proper region to spiritual beings,--that, namely, which is within the Pleroma, but to animal beings the intermediate space, while to corporeal they assign that which is material. And they assert that God Himself can do no otherwise, but that every one of the different kinds of substance mentioned passes away to those things which are of the same nature.
2.14.5. Moreover, as to their saying that the Saviour was formed out of all the AEons, by every one of them depositing, so to speak, in Him his own special flower, they bring forward nothing new that may not be found in the Pandora of Hesiod. For what he says respecting her, these men insinuate concerning the Saviour, bringing Him before us as Pandoros (All-gifted), as if each of the AEons had bestowed on Him what He possessed in the greatest perfection. Again, their opinion as to the indifference of eating of meats and other actions, and as to their thinking that, from the nobility of their nature, they can in no degree at all contract pollution, whatever they eat or perform, they have derived it from the Cynics, since they do in fact belong to the same society as do these philosophers. They also strive to transfer to the treatment of matters of faith that hairsplitting and subtle mode of handling questions which is, in fact, a copying of Aristotle.
2.14.8. Thus far, then, by means of ascribing to their AEons human feelings, and by the fact that they largely coincide in their language with many of those who are ignorant of God, they have been seen plausibly drawing a certain number away from the truth. They lead them on by the use of those expressions with which they have been familiar, to that sort of discourse which treats of all things, setting forth the production of the Word of God, and of Zoe, and of Nous, and bringing into the world, as it were, the successive emanations of the Deity. The views, again, which they propound, without either plausibility or parade, are simply lies from beginning to end. Just as those who, in order to lure and capture any kind of animals, place their accustomed food before them, gradually drawing them on by means of the familiar aliment, until at length they seize it, but, when they have taken them captive, they subject them to the bitterest of bendage, and drag them along with violence whithersoever they please; so also do these men gradually and gently persuading others, by means of their plausible speeches, to accept of the emission which has been mentioned, then bring forward things which are not consistent, and forms of the remaining emissions which are not such as might have been expected. They declare, for instance, that ten AEons were sent forth by Logos and Zoe, while from Anthropos and Ecclesia there proceeded twelve, although they have neither proof, nor testimony, nor probability, nor anything whatever of such a nature to support these assertions; and with equal folly and audacity do they wish it to be believed that from Logos and Zoe, being AEons, were sent forth Bythus and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria. Moreover, as they affirm, there were sent forth, in a similar way, from Anthropos and Ecclesia, being AEons, Paracletas and Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia.
2.15.3. The account which we give of creation is one harmonious with that regular order of things prevailing in the world, for this scheme of ours is adapted to the things which have actually been made; but it is a matter of necessity that they, being unable to assign any reason belonging to the things themselves, with regard to those beings that existed before creation, and were perfected by themselves, should fall into the greatest perplexity. For, as to the points on which they interrogate us as knowing nothing of creation, they themselves, when questioned in turn respecting the Pleroma, either make mention of mere human feelings, or have recourse to that sort of speech which bears only upon that harmony observable in creation, improperly giving us replies concerning things which are secondary, and not concerning those which, as they maintain, are primary. For we do not question them concerning that harmony which belongs to creation, nor concerning human feelings; but because they must acknowledge, as to their octiform, deciform, and duodeciform Pleroma (the image of which they declare creation to be), that their Father formed it of that figure vainly and thoughtlessly, and must ascribe to Him deformity, if He made anything without a reason. Or, again, if they declare that the Pleroma was so produced in accordance with the foresight of the Father, for the sake of creation, as if He had thus symmetrically arranged its very essence, then it follows that the Pleroma can no longer be regarded as having been formed on its own account, but for the sake of that creation which was to be its image as possessing its likeness (just as the clay model is not moulded for its own sake, but for the sake of the statue in brass, or gold, or silver about to be formed), then creation will have greater honour than the Pleroma, if, for its sake, those things above were produced.
2.21.2. Moreover we must not keep silence respecting Paul, but demand from them after the type of what AEon that apostle has been handed down to us, unless perchance they affirm that he is a representative of the Saviour compounded of them all, who derived his being from the collected gifts of the whole, and whom they term All Things, as having been formed out of them all. Respecting this being the poet Hesiod has strikingly expressed himself, styling him Pandora--that is, "The gift of all"-- for this reason, that the best gift in the possession of all was centred in him. In describing these gifts the following account is given: Hermes (so he is called in the Greek language), Aimulious te logous kai epiklopon hqos autaus Katqeto (or to express this in the English language), "implanted words of fraud and deceit in their minds, and thievish habits," for the purpose of leading foolish men astray, that such should believe their falsehoods. For their Mother--that is, Leto--secretly stirred them up (whence also she is called Leto, according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears. And not only did their Mother bring it about that this mystery should be declared by Hesiod; but very skilfully also by means of the lyric poet Pindar, when he describes to the Demiurge the case of Pelops, whose flesh was cut in pieces by the Father, and then collected and brought together, and compacted anew by all the gods, did she in this way indicate Pandora and these men having their consciences seared by her, declaring, as they maintain, the very same things, are proved of the same family and spirit as the others.
2.25.4. Preserve therefore the proper order of thy knowledge, and do not, as being ignorant of things really good, seek to rise above God Himself, for He cannot be surpassed; nor do thou seek after any one above the Creator, for thou wilt not discover such, For thy Former cannot be contained within limits; nor, although thou shouldst measure all this universe, and pass through all His creation, and consider it in all its depth, and height, and length, wouldst thou be able to conceive of any other above the Father Himself. For thou wilt not be able to think Him fully out, but, indulging in trains of reflection opposed to thy nature, thou wilt prove thyself foolish; and if thou persevere in such a course, thou wilt fall into utter madness, whilst thou deemest thyself loftier and greater than thy Creator, and imaginest that thou canst penetrate beyond His dominions.
2.27.1. A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in acquaintance with them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall plainly under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision of its several parts. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, is absurd. For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers. 2.27.2. According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement made to them; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, in fine, to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas.
2.28.1. Having therefore the truth itself as our rule and the testimony concerning God set clearly before us, we ought not, by running after numerous and diverse answers to questions, to cast away the firm and true knowledge of God. But it is much more suitable that we, directing our inquiries after this fashion, should exercise ourselves in the investigation of the mystery and administration of the living God, and should increase in the love of Him who has done, and still does, so great things for us; but never should fall from the belief by which it is most clearly proclaimed that this Being alone is truly God and Father, who both formed this world, fashioned man, and bestowed the faculty of increase on His own creation, and called him upwards from lesser things to those greater ones which are in His own presence, just as He brings an infant which has been conceived in the womb into the light of the sun, and lays up wheat in the barn after He has given it full strength on the stalk. But it is one and the same Creator who both fashioned the womb and created the sun;and one and the same Lord who both reared the stalk of corn, increased and multiplied the wheat, and prepared the barn.
2.30.2. The superior person is to be proved by his deeds. In what way, then, can they show themselves superior to the Creator (that I too, through the necessity of the argument in hand, may come down to the level of their impiety, instituting a comparison between God and foolish men, and, by descending to their argument, may often refute them by their own doctrines; but in thus acting may God be merciful to me, for I venture on these statements, not with the view of comparing Him to them, but of convicting and overthrowing their insane opinions)--they, for whom many foolish persons entertain so great an admiration, as if, forsooth, they could learn from them something more precious than the truth itself! That expression of Scripture, "Seek, and ye shall find," they interpret as spoken with this view, that they should discover themselves to be above the Creator, styling themselves greater and better than God, and calling themselves spiritual, but the Creator animal; and affirming that for this reason they rise upwards above God, for that they enter in within the Pleroma, while He remains in the intermediate place. Let them, then, prove themselves by their deeds superior to the Creator; for the superior person ought to be proved not by what is said, but by what has a real existence.
2.30.4. For, be it observed, they themselves, according to their own declarations, were then existing, as a spiritual conception, in consequence of the contemplation of those beings who were arranged as satellites around Pandora. And they indeed continued useless, the Mother accomplishing nothing through their instrumentality,--an idle conception, owing their being to the Saviour, and fit for nothing, for not a thing appears to have been done by them. But the God who, according to them, was produced, while, as they argue, inferior to themselves (for they maintain that he is of an animal nature), was nevertheless the active agent in all things, efficient, and fit for the work to be done, so that by him the images of all things were made; and not only were these things which are seen formed by him, but also all things invisible, Angels, Archangels, Dominations, Powers, and Virtues,--by him, I say, as being the superior, and capable of ministering to her desire. But it seems that the Mother made nothing whatever through their instrumentality, as indeed they themselves acknowledge; so that one may justly reckon them as having been an abortion produced by the painful travail of their Mother. For no accoucheurs performed their office upon her, and therefore they were cast forth as an abortion, useful for nothing, and formed to accomplish no work of the Mother. And yet they describe themselves as being superior to Him by whom so vast and admirable works have been accomplished and arranged, although by their own reasoning they are found to be so wretchedly inferior!
2.30.9. Justly, therefore, do we convict them of having departed far and wide from the truth. For if the Saviour formed the things which have been made, by means of him (the Demiurge), he is proved in that case not to be inferior but superior to them, since he is found to have been the former even of themselves; for they, too, have a place among created things. How, then, can it be argued that these men indeed are spiritual, but that he by whom they were created is of an animal nature? Or, again, if (which is indeed the only true supposition, as I have shown by numerous arguments of the very clearest nature) He (the Creator) made all things freely, and by His own power, and arranged and finished them, and His will is the substance of all things, then He is discovered to be the one only God who created all things, who alone is Omnipotent, and who is the only Father rounding and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, "by the word of His power;" and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the Builder, He the Discoverer, He the Creator, He the Lord of all; and there is no one besides Him, or above Him, neither has He any mother, as they falsely ascribe to Him; nor is there a second God, as Marcion has imagined; nor is there a Pleroma of thirty Aeons, which has been shown a vain supposition; nor is there any such being as Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light, nor an unnameable Aeon, nor, in fact, any one of those things which are madly dreamt of by these, and by all the heretics. But there is one only God, the Creator--He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom--heaven and earth, and the seas, and all things that are in them: He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known s to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those only know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed.
2.3
1.1. Those, then, who are of the school of Valentinus being overthrown, the whole multitude of heretics are, in fact, also subverted. For all the arguments I have advanced against their Pleroma, and with respect to those things which are beyond it, showing how the Father of all is shut up and circumscribed by that which is beyond Him (if, indeed, there be anything beyond Him), and how there is an absolute necessity on their theory to conceive of many Fathers, and many Pleromas, and many creations of worlds, beginning with one set and ending with another, as existing on every side; and that all the beings referred to continue in their own domains, and do not curiously intermeddle with others, since, indeed, no common interest nor any fellowship exists between them; and that there is no other God of all, but that that name belongs only to the Almighty;--all these arguments, I say, will in like manner apply against those who are of the school of Marcion, and Simon, and Meander, or whatever others there may be who, like them, cut off that creation with which we are connected from the Father. The arguments, again, which I have employed against those who maintain that the Father of all no doubt contains all things, but that the creation to which we belong was not formed by Him, but by a certain other power, or by angels having no knowledge of the Propator, who is surrounded as a centre by the immense extent of the universe, just as a stain is by the surrounding cloak; when I showed that it is not a probable supposition that any other being than the Father of all formed that creation to which we belong,--these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics, who express similar opinions. Those statements, again, which have been made with respect to the emanations, and the Aeons, and the supposed state of degeneracy, and the inconstant character of their Mother, equally overthrow Basilides, and all who are falsely styled Gnostics, who do, in fact, just repeat the same views under different names, but do, to a greater extent than the former, transfer those things which lie outside of the truth to the system of their own doctrine. And the remarks I have made respecting numbers will also apply against all those who misappropriate things belonging to the truth for the support of a system of this kind. And all that has been said respecting the Creator (Demiurge) to show that he alone is God and Father of all, and whatever remarks may yet be made in the following books, I apply against the heretics at large. The more moderate and reasonable among them thou wilt convert and convince, so as to lead them no longer to blaspheme their Creator, and Maker, and Sustainer, and Lord, nor to ascribe His origin to defect and ignorance; but the fierce, and terrible, and irrational among them thou wilt drive far from thee, that you may no longer have to endure their idle loquaciousness.
2.31.3. Since, therefore, there exist among them error and misleading influences, and magical illusions are impiously wrought in the sight of men; but in the Church, sympathy, and compassion, and stedfastness, and truth, for the aid and encouragement of mankind, are not only displayed without fee or reward, but we ourselves lay out for the benefit of others our own means; and inasmuch as those who are cured very frequently do not possess the things which they require, they receive them from us;--since such is the case, these men are in this way undoubtedly proved to be utter aliens from the divine nature, the beneficence of God, and all spiritual excellence. But they are altogether full of deceit of every kind, apostate inspiration, demoniacal working, and the phantasms of idolatry, and are in reality the predecessors of that dragon who, by means of a deception of the same kind, will with his tail cause a third part of the stars to fall from their place, and will cast them down to the earth. It behoves us to flee from them as we would from him; and the greater the display with which they are said to perform their marvels, the more carefully should we watch them, as having been endowed with a greater spirit of wickedness. If any one will consider the prophecy referred to, and the daily practices of these men, he will find that their manner of acting is one and the same with the demons.
2.33.2. With reference to these objections, Plato, that ancient Athenian, who also was the first to introduce this opinion, when he could not set them aside, invented the notion of a cup of oblivion, imagining that in this way he would escape this son of difficulty. He attempted no kind of proof of his supposition, but simply replied dogmatically to the objection in question, that when souls enter into this life, they are caused to drink of oblivion by that demon who watches their entrance into the world, before they effect an entrance into the bodies assigned them. It escaped him, that by speaking thus he fell into another greater perplexity. For if the cup of oblivion, after it has been drunk, can obliterate the memory of all the deeds that have been done, how, O Plato, dost thou obtain the knowledge of this fact (since thy soul is now in the body), that, before it entered into the body, it was made to drink by the demon a drug which caused oblivion? For if thou hast a remembrance of the demon, and the cup, and the entrance into life, thou oughtest also to be acquainted with other things; but if, on the other hand, thou art ignorant of them, then there is no truth in the story of the demon, nor in the cup of oblivion prepared with art.
2.35.2. The remainder of those who are falsely termed Gnostics, and who maintain that the prophets uttered their prophecies under the inspiration of different gods, will be easily overthrown by this fact, that all the prophets proclaimed one God and Lord, and that the very Maker of heaven and earth, and of all things which are therein; while they moreover announced the advent of His Son, as I shall demonstrate from the Scriptures themselves, in the books which follow.
3.3.3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. 3.3.4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
3.4.2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the doctrines suggested by the portentous language of these teachers, among whom neither Church nor doctrine has ever been established.' "3.4.3. For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those maligt-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Meder, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church." '
3.8.1. This calumny, then, of these men, having been quashed, it is clearly proved that neither the prophets nor the apostles did ever name another God, or call him Lord, except the true and only God. Much more would this be the case with regard to the Lord Himself, who did also direct us to "render unto Caesar the things that are Caesar\'s, and to God the things that are God\'s;" naming indeed Caesar as Caesar, but confessing God as God. In like manner also, that text which says, "Ye cannot serve two masters," He does Himself interpret, saying, "Ye cannot serve God and mammon;" acknowledging God indeed as God, but mentioning mammon, a thing having also an existence. He does not call mammon Lord when He says, "Ye cannot serve two masters;" but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it. For He says, "He that committeth sin is the slave of sin." Inasmuch, then, as He terms those "the slaves of sin" who serve sin, but does not certainly call sin itself God, thus also He terms those who serve mammon "the slaves of mammon," not calling mammon God. For mammon is, according to the Jewish language, which the Samaritans do also use, a covetous man, and one who wishes to have more than he ought to have. But according to the Hebrew, it is by the addition of a syllable (adjunctive) called Mamuel, and signifies gulosum, that is, one whose gullet is insatiable. Therefore, according to both these things which are indicated, we cannot serve God and mammon.' "
3.11.7. Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law,--principles which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these documents, each one of them endeavours to establish his own peculiar doctrine. For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those passages which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, preferring the Gospel by Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, our opponents do bear testimony to us, and make use of these documents, our proof derived from them is firm and true." '
3.11.9. These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.
3.12.7. From the words of Peter, therefore, which he addressed in Caesarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, "a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter." But when Peter saw the vision, in which the voice from heaven said to him, "What God hath cleansed, that call not thou common," this happened to teach him that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son--He whom also Cornelius worshipped; to whom Peter, coming in, said, "of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him." He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. the knowledge of the Son was, however, wanting to him; therefore did Peter add, "The word, ye know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with Him. And we are witnesses of all those things which He did both in the land of the Jews and in Jerusalem; whom they slew, hanging Him on a beam of wood: Him God raised up the third day, and showed Him openly; not to all the people, but unto us, witnesses chosen before of God, who did eat and drink with Him after the resurrection from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins." The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter\'s words that he did indeed still retain the God who was already known to them; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ. And He is the same being that was born of Mary, as the testimony of Peter implies. Can it really be, that Peter was not at that time as yet in possession of the perfect knowledge which these men discovered afterwards? According to them, therefore, Peter was imperfect, and the rest of the apostles were imperfect; and so it would be fitting that they, coming to life again, should become disciples of these men, in order that they too might be made perfect. But this is truly ridiculous. These men, in fact, are proved to be not disciples of the apostles, but of their own wicked notions. To this cause also are due the various opinions which exist among them, inasmuch as each one adopted error just as he was capable of embracing it. But the Church throughout all the world, having its origin finn from the apostles, perseveres in one and the same opinion with regard to God and His Son. 3.1
2.11. And that the whole range of the doctrine of the apostles proclaimed one and the same God, who removed Abraham, who made to him the promise of inheritance, who in due season gave to him the covet of circumcision, who called his descendants out of Egypt, preserved outwardly by circumcision--for he gave it as a sign, that they might not be like the Egyptians--that He was the Maker of all things, that He was the Father of our Lord Jesus Christ, that He was the God of glory,-- they who wish may learn from the very words and acts of the apostles, and may contemplate the fact that this God is one, above whom is no other. But even if there were another god above Him, we should say, upon instituting a comparison of the quantity of the work done by each, that the latter is superior to the former. For by deeds the better man appears, as I have already remarked; and, inasmuch as these men have no works of their father to adduce, the latter is shown to be God alone. But if any one, "doting about questions," do imagine that what the apostles have declared about God should be allegorized, let him consider my previous statements, in which I set forth one God as the Founder and Maker of all things, and destroyed and laid bare their allegations; and he shah find them agreeable to the doctrine of the apostles, and so to maintain what they used to teach, and were persuaded of, that there is one God, the Maker of all things. And when he shall have divested his mind of such error, and of that blasphemy against God which it implies, he will of himself find reason to acknowledge that both the Mosaic law and the grace of the new covet, as both fitted for the times at which they were given, were bestowed by one and the same God for the benefit of the human race. 3.1
2.12. For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covet. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and maintained that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer in doctrine, and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting me strength, refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, but holding a more tolerable theory as to his origin, and maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do nevertheless render their theory or sect more plasphemous, by maintaining that He was not produced from any one of those Aeons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covets on the one hand, and, on the other hand, of their unity and harmony.
3.15.2. For this is the subterfuge of false persons, evil seducers, and hypocrites, as they act who are from Valentinus. These men discourse to the multitude about those who belong to the Church, whom they do themselves term "vulgar," and "ecclesiastic." By these words they entrap the more simple, and entice them, imitating our phraseology, that these dupes may listen to them the oftener; and then these are asked regarding us, how it is, that when they hold doctrines similar to ours, we, without cause, keep ourselves aloof from their company; and how it is, that when they say the same things, and hold the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any, and rendered them uncontradicting hearers of their own, they describe to them in private the unspeakable mystery of their Pleroma. But they are altogether deceived, who imagine that they may learn from the Scriptural texts adduced by heretics, that doctrine which their words plausibly teach. For error is plausible, and bears a resemblance to the truth, but requires to be disguised; while truth is without disguise, and therefore has been entrusted to children. And if any one of their auditors do indeed demand explanations, or start objections to them, they affirm that he is one not capable of receiving the truth, and not having from above the seed derived from their Mother; and thus really give him no reply, but simply declare that he is of the intermediate regions, that is, belongs to animal natures. But if any one do yield himself up to them like a little sheep, and follows out their practice, and their "redemption," such an one is puffed up to such an extent, that he thinks he is neither in heaven nor on earth, but that he has passed within the Pleroma; and having already embraced his angel, he walks with a strutting gait and a supercilious countece, possessing all the pompous air of a cock. There are those among them who assert that that man who comes from above ought to follow a good course of conduct; wherefore they do also pretend a gravity of demeanour with a certain superciliousness. The majority, however, having become scoffers also, as if already perfect, and living without regard to appearances, yea, in contempt of that which is good, call themselves "the spiritual," and allege that they have already become acquainted with that place of refreshing which is within their Pleroma.
3.16.1. But there are some who say that Jesus was merely a receptacle of Christ, upon whom the Christ, as a dove, descended from above, and that when He had declared the unnameable Father He entered into the Pleroma in an incomprehensible and invisible manner: for that He was not comprehended, not only by men, but not even by those powers and virtues which are in heaven, and that Jesus was the Son, but that Christ was the Father, and the Father of Christ, God; while others say that He merely suffered in outward appearance, being naturally impassible. The Valentinians, again, maintain that the dispensational Jesus was the same who passed through Mary, upon whom that Saviour from the more exalted region descended, who was also termed Pan, because He possessed the names (vocabula) of all those who had produced Him; but that this latter shared with Him, the dispensational one, His power and His name; so that by His means death was abolished, but the Father was made known by that Saviour who had descended from above, whom they do also allege to be Himself the receptacle of Christ and of the entire Pleroma; confessing, indeed, in tongue one Christ Jesus, but being divided in actual opinion: for, as I have already observed, it is the practice of these men to say that there was one Christ, who was produced by Monogenes, for the confirmation of the Pleroma; but that another, the Saviour, was sent forth for the glorification of the Father; and yet another, the dispensational one, and whom they represent as having suffered, who also bore in himself Christ, that Saviour who returned into the Pleroma. I judge it necessary therefore to take into account the entire mind of the apostles regarding our Lord Jesus Christ, and to show that not only did they never hold any such opinions regarding Him; but, still further, that they announced through the Holy Spirit, that those who should teach such doctrines were agents of Satan, sent forth for the purpose of overturning the faith of some, and drawing them away from life.' "
3.16.6. But inasmuch as all those before mentioned, although they certainly do with their tongue confess one Jesus Christ, make fools of themselves, thinking one thing and saying another; for their hypotheses vary, as I have already shown, alleging, as they do, that one Being suffered and was born, and that this was Jesus; but that there was another who descended upon Him, and that this was Christ, who also ascended again; and they argue, that he who proceeded from the Demiurge, or he who was dispensational, or he who sprang from Joseph, was the Being subject to suffering; but upon the latter there descended from the invisible and ineffable places the former, whom they assert to be incomprehensible, invisible, and impassible: they thus wander from the truth, because their doctrine departs from Him who is truly God, being ignorant that His only-begotten Word, who is always present with the human race, united to and mingled with His own creation, according to the Father's pleasure, and who became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements connected with Him, and gathered together all things in Himself. But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time." '
3.17.4. The Spirit, therefore, descending under the predestined dispensation, and the Son of God, the Only-begotten, who is also the Word of the Father, coming in the fulness of time, having become incarnate in man for the sake of man, and fulfilling all the conditions of human nature, our Lord Jesus Christ being one and the same, as He Himself the Lord doth testify, as the apostles confess, and as the prophets announce,--all the doctrines of these men who have invented putative Ogdoads and Tetrads, and imagined subdivisions of the Lord\'s person, have been proved falsehoods. These men do, in fact, set the Spirit aside altogether; they understand that Christ was one and Jesus another; and they teach that there was not one Christ, but many. And if they speak of them as united, they do again separate them: for they show that one did indeed undergo sufferings, but that the other remained impassible; that the one truly did ascend to the Pleroma, but the other remained in the intermediate place; that the one does truly feast and revel in places invisible and above all name, but that the other is seated with the Demiurge, emptying him of power. It will therefore be incumbent upon thee, and all others who give their attention to this writing, and are anxious about their own salvation, not readily to express acquiescence when they hear abroad the speeches of these men: for, speaking things resembling the doctrine of the faithful, as I have already observed, not only do they hold opinions which are different, but absolutely contrary, and in all points full of blasphemies, by which they destroy those persons who, by reason of the resemblance of the words, imbibe a poison which disagrees with their constitution, just as if one, giving lime mixed with water for milk, should mislead by the similitude of the colour; as a man" superior to me has said, concerning all that in any way corrupt the things of God and adulterate the truth, "Lime is wickedly mixed with the milk of God."
3.18.7. Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be p |
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