Chap. XIII. — The Deceitful Arts and Nefarious Practices of Marcus.
1. But103 there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus104 to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means.
2. Pretending105 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,106 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 pouring 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 Charis who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil.” Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.
3. It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, ([Comp. Act_16:16]) 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:107 it behoves us to become one. Receive first from me and by me [the gift of] Charis. 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 335 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 Charis. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.
4. But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command, — as these are accustomed continually at their feasts to play at drawing lots, and [in accordance with the lot] to command one another to prophesy, giving forth as oracles what is in harmony with their own desires, — it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well-compacted faith which they received at first through the Church.
5. Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God — a thing which frequently occurs — have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession,108 weeping over and lamenting the defilement which she had received from this magician.
6. Some of his disciples, too, addicting themselves109 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”110 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,111 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 forms112 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.”113 Now, as soon as the Mother hears these words, she puts the Homeric114 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. 336
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. (2Ti_3:6) Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, “neither without nor within;” possessing this as the fruit from the seed of the children of knowledge.
Chap. XIV. — The Various Hypotheses of Marcus and Others. Theories Respecting Letters and Syllables.
1. This Marcus115 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 Enthymesis. 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,116 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 beginning117 [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 know118 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. ([1Co_14:16]) 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. (Mat_18:10)
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 sound119 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 Delta337 contains five letters, viz., D, E, L, T, A: these letters again, are written by other letters,120 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 vaster than that [one] word is the [entire] ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms Aeons, [the power] of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole.
3. Moreover, the Tetrad, explaining these things to him more fully, said: — I wish to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings above, that thou mayest see her without a veil, and understand her beauty — that thou mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high, Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ancles, Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth, according to this magician, such the figure of the element, such the character of the letter. And he calls this element Anthropos (Man), and says that is the fountain of all speech, and the beginning of all sound, and the expression of all that is unspeakable, and the mouth of the silent Sige. This indeed is the body of Truth. But do thou, elevating the thoughts of thy mind on high, listen from the mouth of Truth to the self-begotten Word, who is also the dispenser of the bounty of the Father.
4. When she (the Tetrad) had spoken these things, Aletheia looked at him, opened her mouth, and uttered a word. That word was a name, and the name was this one which we do know and speak of, viz., Christ Jesus. When she had uttered this name, she at once relapsed into silence. And as Marcus waited in the expectation that she would say something more, the Tetrad again came forward and said, “Thou hast reckoned as contemptible that word which thou hast heard from the mouth of Aletheia. This which thou knowest and seemest to possess, is not an ancient name. For thou possessest the sound of it merely, whilst thou art ignorant of its power. For Jesus (Ἰησοῦς) is a name arithmetically121 symbolical, consisting of six letters, and is known by all those that belong to the called. But that which is among the Aeons of the Pleroma consists of many parts, and is of another form and shape, and is known by those [angels] who are joined in affinity with Him, and whose figures (mightinesses) are always present with Him.
5. Know, then, that the four-and-twenty letters which you possess are symbolical emanations of the three powers that contain the entire number of the elements above. For you are to reckon thus — that the nine mute122 letters are [the images] of Pater and Aletheia, because they are without voice, that is, of such a nature as cannot be uttered or pronounced. But the semi-vowels123 represent Logos and Zoe, because they are, as it were, midway between the consonants and the vowels, partaking124 of the nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch as a voice proceeding from Anthropos gave being to them all; for the sound of the voice imparted to them form. Thus, then, Logos and Zoe possess eight [of these letters]; Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted to each was unequal, He who existed in the Father came down, having been specially sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all that one power which flows from all. Thus that division which had only seven letters, received the power of eight,125 and the three sets were rendered alike in point of number, all becoming Ogdoads; which three, when brought together, constitute the number four-and-twenty. The three elements, too (which he declares to exist in conjunction with three powers,126 and thus form the six from which have flowed the twenty-four letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same number with them; and these elements he maintains to belong to Him who cannot be named. These, again, were endowed by the three powers with a resemblance to Him who is invisible. And he says that those letters which we call double127 are the images of 338 the images of these elements; and if these be added to the four-and-twenty letters, by the force of analogy they form the number thirty.
6. He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended (Mat_17:7; Mar_9:2) into the mountain along with three others, and then became one of six (the sixth),128 in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad,129 and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one.130 And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first, Of this arrangement, both the beginning and the end were formed at that sixth hour, at which He was nailed to the tree. For that perfect being Nous, knowing that the number six had the power both of formation and regeneration, declared to the children of light, that regeneration which has been wrought out by Him who appeared as the Episemon in regard to that number. Whence also he declares it is that the double letters131 contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters.
7. He employed as his instrument, as the Sige of Marcus declares, the power of seven letters,132 in order that the fruit of the independent will [of Achamoth] might be revealed. “Consider this present Episemon,” she says — “Him who was formed after the [original] Episemon, as being, as it were, divided or cut into two parts, and remaining outside; who, by His own power and wisdom, through means of that which had been produced by Himself, gave life to this world, consisting of seven powers,133 after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything visible. And He indeed uses this work Himself as if it had been formed by His own free will; but the rest, as being images of what cannot be [fully] imitated, are subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next to this Epsilon, the third Eta, the fourth, which is also in the midst of the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,” — as the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently asserts. “And these powers,” she adds, “being all simultaneously clasped in each other’s embrace, do sound out the glory of Him by whom they were produced; and the glory of that sound is transmitted upwards to the Propator.” She asserts, moreover, that “the sound of this uttering of praise, having been wafted to the earth, has become the Framer and the Parent of those things which are on the earth.”
8. He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants.134 For this reason, too, David said: “Out of the mouth of babes and sucklings Thou hast perfected praise;” (Psa_8:2) and again: “The heavens declare the glory of God.” (Psa_19:1) Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question,135 so that its cognate soul above may recognise [its distress], and send down to it relief.
9. Thus it is, that in regard to the whole name,136 which consists of thirty letters, and Bythus, who receives his increase from the letters of this [name], and, moreover, the body of Aletheia, which is composed of twelve members, each of which consists of two letters, and the voice which she uttered without having spoken at all, and in regard to the analysis of that name which cannot be expressed in words, and the soul of the world and of man, according as they possess that arrangement, which is after the image [of things above], he has uttered his nonsensical opinions. It remains that I relate how the Tetrad showed him from the names a power equal in number; so that nothing, my friend, which I have received as spoken by him, may remain unknown to thee; and thus thy request, often proposed to me, may be fulfilled. 339
Chap. XV. — Sige Relates to Marcus the Generation of the Twenty-Four Elements and of Jesus. Exposure of These Absurdities.
1. The all-wise Sige then announced the production of the four-and-twenty elements to him as follows: — Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are Four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige200 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 [Ἰησοῦς], consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the Son138 (υἱὸς Χρειστός) comprises twelve letters, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that He is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number [in its name].
2. But Jesus, he affirms, has the following unspeakable origin. From the mother of all things, that is, the first Tetrad; there came forth the second Tetrad, after the manner of a daughter; and thus an Ogdoad was formed, from which, again, a Decad proceeded: thus was produced a Decad and an Ogdoad. The Decad, then, being joined with the Ogdoad, and multiplying it ten times, gave rise to the number eighty; and, again, multiplying eighty ten times, produced the number eight hundred. Thus, then, the whole number of the letters proceeding from the Ogdoad [multiplied] into the Decad, is eight hundred and eighty-eight.139 This is the name of Jesus; for this name, if you reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight. Thus, then, you have a clear statement of their opinion as to the origin of the supercelestial Jesus. Wherefore, also, the alphabet of the Greeks contains eight Monads, eight Decads, and eight Hecatads140, which present the number eight hundred and eighty-eight, that is, Jesus, who is formed of all numbers; and on this account He is called Alpha and Omega, indicating His origin from all. And, again, they put the matter thus: If the first Tetrad be added up according to the progression of number, the number ten appears. For one, and two, and three, and four, when added together, form ten; and this, as they will have it, is Jesus. Moreover, Chreistus, he says, being a word of eight letters, indicates the first Ogdoad, and this, when multiplied by ten, gives birth to Jesus (888). And Christ the Son, he says, is also spoken of, that is, the Duodecad. For the name Son, (υἰὸς) contains four letters, and Christ (Chreistus) eight, which, being combined, point out the greatness of the Duodecad. But, he alleges, before the Episemon of this name appeared, that is Jesus the Son, mankind were involved in great ignorance and error. But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man’s senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth.141 For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. And therefore that man (Anthropos) was chosen according to His will, having been formed after the image of the [corresponding] power above.
3. As to the Aeons, they proceeded from the Tetrad, and in that Tetrad were Anthropos and Ecclesia, Logos and Zoe. The powers, then, he declares, who emanated from these, generated that Jesus who appeared upon the earth. The angel Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the Highest that of Anthropos, while the Virgin pointed out the place of Ecclesia. And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to [obtain] the knowledge of Himself by means of the Word. And on His coming to the water [of baptism], there descended on Him, in the form of a dove, 340 that Being who had formerly ascended on high, and completed the twelfth number, in whom there existed the seed of those who were produced contemporaneously with Himself, and who descended and ascended along with Him. Moreover, he maintains that power which descended was the seed of the Father, which had in itself both the Father and the Son, as well as that power of Sige which is known by means of them, but cannot be expressed in language, and also all the Aeons. And this was that Spirit who spoke by the mouth of Jesus, and who confessed that He was the son of Man as well as revealed the Father, and who, having descended into Jesus, was made one with Him. And he says that the Saviour formed by special dispensation did indeed destroy death, but that Christ made known the Father.142 He maintains, therefore, that Jesus is the name of that man formed by a special dispensation, and that He was formed after the likeness and form of that [heavenly] Anthropos, who was about to descend upon Him. After He had received that Aeon, He possessed Anthropos himself, and Loges himself, and Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.
4. Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and every kind of tragic exclamation or utterance of misery.143 For who would not detest one who is the wretched contriver of such audacious falsehoods, when he perceives the truth turned by Marcus into a mere image, and that punctured all over with the letters of the alphabet? The Greeks confess that they first received sixteen letters from Cadmus, and that but recently, as compared with the beginning, [the vast antiquity of which is implied] in the common proverb: “Yesterday and before;”144 and afterwards, in the course of time, they themselves invented at one period the aspirates, and at another the double letters, while, last of all, they say Palamedes added the long letters to the former. Was it so, then, that until these things took place among the Greeks, truth had no existence? For, according to thee, Marcus, the body of truth is posterior to Cadmus and those who preceded him — posterior also to those who added the rest of the letters — posterior even to thyself! For thou alone hast formed that which is called by thee the truth into an [outward, visible] image.
5. But who will tolerate thy nonsensical Sige, who names Him that cannot be named, and expounds the nature of Him that is unspeakable, and searches out Him that is unsearchable, and declares that He whom thou maintainest to be destitute of body and form, opened His mouth and sent forth the Word, as if He were included among organized beings; and that His Word, while like to His Author, and bearing the image of the invisible, nevertheless consisted of thirty elements and four syllables? It will follow, then, according to thy theory, that the Father of all, in accordance with the likeness of the Word, consists of thirty elements and four syllables! Or, again, who will tolerate thee in thy juggling with forms and numbers, — at one time thirty, at another twenty-four, and at another, again, only six, — whilst thou shuttest up [in these] the Word of God, the Founder, and Framer, and Maker of all things; and then, again, cutting Him up piecemeal into four syllables and thirty elements; and bringing down the Lord of all who founded the heavens to the number eight hundred and eighty-eight, so that He should be similar to the alphabet; and subdividing the Father, who cannot be contained, but contains all things, into a Tetrad, and an Ogdoad, and a Decad, and a Duodecad; and by such multiplications, setting forth the unspeakable and inconceivable nature of the Father, as thou thyself declarest it to be? And showing thyself a very Daedalus for evil invention, and the wicked architect of the supreme power, thou dost construct a nature and substance for Him whom thou callest incorporeal and immaterial, out of a multitude of letters, generated the one by the other. And that power whom thou affirmest to be indivisible, thou dost nevertheless divide into consonants, and vowels, and semi-vowels; and, falsely ascribing those letters which are mute to the Father of all things, and to His Enncea (thought), thou hast driven on all that place confidence in thee to the highest point of blasphemy, and to the grossest impiety.145
6. With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elder146 and preacher of the truth burst forth in verse against thee as follows: —
“Marcus, thou former of idols, inspector of portents, Skill’d in consulting the stars, and deep in the black arts of magic,
Ever by tricks such as these confirming the doctrines of error,
Furnishing signs unto those involved by thee in deception,
Wonders of power that is utterly severed from God and apostate,
Which Satan, thy true father, enables thee still to accomplish,
By means of Azazel, that fallen and yet mighty angel, —
Thus making thee the precursor of his own impious actions.”
Such are the words of the saintly elder. And I shall endeavour to state the remainder of their mystical system, which runs out to great length, in brief compass, and to bring to the light what 341 has for a long time been concealed. For in this way such things will become easily susceptible of exposure by all.
Chap. XVI. — Absurd Interpretations of the Marcosians.
1. Blending in one the production of their own Aeons, and the straying and recovery of the sheep [spoken of in the Gospel (Luk_15:4)], these persons endeavour to set forth things in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from unity on to four, they thus generate the Decad. For when one, two, three, and four are added together, they give rise to the number of the ten Aeons. And, again, the Dyad advancing from itself [by twos] up to six — two, and four, and six — brings out the Duodecad. Once more, if we reckon in the same way up to ten, the number thirty appears, in which are found eight, and ten, and twelve. They therefore term the Duodecad — because it contains the Episemon,147 and because the Episemon [so to speak] waits upon it — the passion. And for this reason, because an error occurred in connection with the twelfth number,148 the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma, (Luk_15:8) and, lighting a lamp, again found it. Thus, therefore, the numbers that were left, viz., nine, as respects the pieces of money, and eleven in regard to the sheep,149 when multiplied together, give birth to the number ninety-nine, for nine times eleven are ninety-nine. Wherefore also they maintain the word “Amen” contains this number.
2. I will not, however, weary thee by recounting their other interpretations, that you may perceive the results everywhere. They maintain for instance, that the letter Eta (η) along with the Episemon (ς) constitutes an Ogdoad, inasmuch as it occupies the eighth place from the first letter. Then, again, without the Episemon, reckoning the number of the letters, and adding them up till we come to Eta, they bring out the Triacontad. For if one begins at Alpha and ends with Eta, omitting the Episemon, and adds together the value of the letters in succession, he will find their number altogether to amount to thirty. For up to Epsilon (ε) fifteen are formed; then adding seven to that number, the sum of twenty-two is reached. Next, Eta being added to these, since its value is eight, the most wonderful Triacontad is completed. And hence they give forth that the Ogdoad is the mother of the thirty Aeons. Since, therefore, the number thirty is composed of three powers [the Ogdoad, Decad, and Duodecad], when multiplied by three, it produces ninety, for three times thirty are ninety. Likewise this Triad, when multiplied by itself, gives rise to nine. Thus the Ogdoad generates, by these means, ninety-nine. And since the twelfth Aeon, by her defection, left eleven in the heights above, they maintain that therefore the position of the letters is a true coordinate of the method of their calculation150 (for Lambda is the eleventh in order among the letters, and represents the number thirty), and also forms a representation of the arrangement of affairs above, since, on from Alpha, omitting Episemon, the number of the letters up to Lambda, when added together according to the successive value of the letters, and including Lambda itself, forms the sum of ninety-nine; but that this Lambda, being the eleventh in order, descended to seek after one equal to itself, so as to complete the number of twelve letters, and when it found such a one, the number was completed, is manifest from the very configuration of the letter; for Lambda being engaged, as it were, in the quest of one similar to itself, and finding such an one, and clasping it to itself, thus filled up the place of the twelfth, the letter Mu (Μ) being composed of two Lambdas (ΛΛ). Wherefore also they, by means of their “knowledge,” avoid the place of ninety-nine, that is, the defection — a type of the left hand,151 — but endeavour to secure one more, which, when added to the ninety and nine, has the effect of changing their reckoning to the right hand.
3. I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the Church, and give heed to such old wives’ fables as these, are truly self-condemned; and these men Paul commands us, “after a first and second admonition, to avoid.” (Tit_3:10) 342 And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of “good-speed;” for, says he, “He that bids them be of good-speed is a partaker with their evil deeds;” (2Jo_1:10, 2Jo_1:11) and that with reason, “for there is no good-speed to the ungodly,” (Isa_48:22) saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect.152 Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad, — just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both of body and mind], yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly,153 the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, “taking seven other spirits more wicked than himself,” (Mat_12:43) and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness.
Chap. XVII. — The Theory of the Marcosians, That Created Things Were Made After the Image of Things Invisible.
1. I wish also to explain to thee their theory as to the way in which the creation itself was formed through the mother by the Demiurge (as it were without his knowledge), after the image of things invisible. They maintain, then, that first of all the four elements, fire, water, earth, and air, were produced after the image of the primary Tetrad above, and that then, we add their operations, viz., heat, cold, dryness, and humidity, an exact likeness of the Ogdoad is presented. They next reckon up ten powers in the following manner: — There are seven globular bodies, which they also call heavens; then that globular body which contains these, which also they name the eighth heaven; and, in addition to these, the sun and moon. These, being ten in number, they declare to be types of the invisible Decad, which proceeded from Logos and Zoe. As to the Duodecad, it is indicated by the zodiacal circle, as it is called; for they affirm that the twelve signs do most manifestly shadow forth the Duodecad, the daughter of Anthropos and Ecclesia. And since the highest heaven, beating upon the very sphere [of the seventh heaven], has been linked with the most rapid precession of the whole system, as a check, and balancing that system with its own gravity, so that it completes the cycle from sign to sign in thirty years, — they say that this is an image of Horus, encircling their thirty-named mother.154 And then, again, as the moon travels through her allotted space of heaven in thirty days, they hold, that by these days she expresses the number of the thirty Aeons. The sun also, who runs through his orbit in twelve months, and then returns to the same point in the circle, makes the Duodecad manifest by these twelve months; and the days, as being measured by twelve hours, are a type of the invisible Duodecad. Moreover, they declare that the hour, which is the twelfth part of the day, is composed155 of thirty parts, in order to set forth the image of the Triacontad. Also the circumference of the zodiacal circle itself contains three hundred and sixty degrees (for each of its signs comprises thirty); and thus also they affirm, that by means of this circle an image is preserved of that connection which exists between the twelve and the thirty. Still further, asserting that the earth is divided into twelve zones, and that in each zone it receives power from the heavens, according to the perpendicular [position of the sun above it], bringing forth productions corresponding to that power which sends down its influence upon it, they maintain that this is a most evident type of the Duodecad and its offspring.
2. In addition to these things, they declare that the Demiurge, desiring to imitate the infinitude, and eternity, and immensity, and freedom from all measurement by time of the Ogdoad above, but, as he was the fruit of defect, being unable to express its permanence and eternity, had recourse to the expedient of spreading out its eternity into times, and seasons, and vast numbers of years, imagining, that by the multitude of such times he might imitate its 343 immensity. They declare further, that the truth having escaped him, he followed that which was false, and that, for this reason, when the times are fulfilled, his work shah perish.
Chap. XVIII. — Passages from Moses, Which the Heretics Pervert to the Support of Their Hypothesis.
1. And while they affirm such things as these concerning the creation, every one of them generates something new, day by day, according to his ability; for no one is deemed “perfect,” who does not develop among them some mighty fictions. It is thus necessary, first, to indicate what things they metamorphose [to their own use] out of the prophetical writings, and next, to refute them. Moses, then, they declare, by his mode of beginning the account of the creation, has at the commencement pointed out the mother of all things when he says, “In the beginning God created the heaven and the earth;” (Gen_1:1) for, as they maintain, by naming these four, — God, beginning, heaven, and earth, — he set forth their Tetrad. Indicating also its invisible and hidden nature, he said, “Now the earth was invisible and unformed.” (Gen_1:2) They will have it, moreover, that he spoke of the second Tetrad, the offspring of the first, in this way — by naming an abyss and darkness, in which were also water, and the Spirit moving upon the water. Then, proceeding to mention the Decad, he names light, day, night, the firmament, the evening, the morning, dry land, sea, plants, and, in the tenth place, trees. Thus, by means of these ten names, he indicated the ten Aeons. The power of the Duodecad, again, was shadowed forth by him thus: — He names the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and after all these, in the twelfth place, man. Thus they teach that the Triacontad was spoken of through Moses by the Spirit. Moreover, man also, being formed after the image of the power above, had in himself that ability which flows from the one source. This ability was seated in the region of the brain, from which four faculties proceed, after the image of the Tetrad above, and these are called: the first, sight, the second, hearing, the third, smell, and the fourth,156 taste. And they say that the Ogdoad is indicated by man in this way: that he possesses two ears, the like number of eyes, also two nostrils, and a twofold taste, namely, of bitter and sweet. Moreover, they teach that the whole man contains the entire image of the Triacontad as follows: In his hands, by means of his fingers, he bears the Decad; and in his whole body the Duodecad, inasmuch as his body is divided into twelve members; for they portion that out, as the body of Truth is divided by them — a point of which we have already spoken.157 But the Ogdoad, as being unspeakable and invisible, is understood as hidden in the viscera.
2. Again, they assert that the sun, the great light-giver, was formed on the fourth day, with a reference to the number of the Tetrad. So also, according to them, the courts158 of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that the long robe of the priest failing over his feet, as being adorned with four rows of precious stones, (Exo_28:17) indicates the Tetrad; and if there are any other things in the Scriptures which can possibly be dragged into the number four, they declare that these had their being with a view to the Tetrad. The Ogdoad, again, was shown as follows: — They affirm that man was formed on the eighth day, for sometimes they will have him to have been made on the sixth day, and sometimes on the eighth, unless, perchance, they mean that his earthly part was formed on the sixth day, but his fleshly part on the eighth, for these two things are distinguished by them. Some of them also hold that one man was formed after the image and likeness of God, masculo-feminine, and that this was the spiritual man; and that another man was formed out of the earth.
3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, (Gen_6:18; 1Pe_3:20) most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren. (1Sa_16:10) Moreover, that circumcision which took place on the eighth day, (Gen_17:12) represented the circumcision of the Ogdoad above. In a word, whatever they find in the Scriptures capable of being referred to the number eight, they declare to fulfil the mystery of the Ogdoad. With respect, again, to the Decad, they maintain that it is indicated by those ten nations which God promised to Abraham for a possession. (Gen_15:19) The arrangement also made by Sarah when, after ten years, she gave (Gen_16:2) her handmaid Hagar to him, that by her he might have a son, showed the same thing. Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her 344 brethren who detained her for ten days; (Gen_24:22, Gen_24:25) Jeroboam also, who received the ten sceptres (1Ki_11:31) (tribes), and the ten courts (Exo_26:1, Exo_36:8) of the tabernacle, and the columns of ten cubits (Exo_36:21) [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn, (Gen_42:3) and the ten apostles to whom the Lord appeared after His resurrection, — Thomas (Joh_20:24) being absent, — represented, according to them, the invisible Decad.
4. As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere [in Scripture]. For they declare that the twelve sons of Jacob, (Gen_35:22, Gen_49:28) from whom also sprung twelve tribes, — the breastplate of the high priest, which bore twelve precious stones and twelve little bells,159 — the twelve stones which were placed by Moses at the foot of the mountain, (Exo_24:4) — the same number which was placed by Joshua in the river, (Jos_4:3) and again, on the other side, the bearers of the ark of the covenant, (Jos_3:12) — those stones which were set up by Elijah when the heifer was offered as a burnt-offering; (1Ki_18:31) 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; (Gen_6:15) by the case of Samuel, who assigned Saul the chief place among thirty guests; (1Sa_9:22) by David, when for thirty days he concealed himself in the field; (1Sa_20:5) 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;160 and if they meet with any other like numbers, they still apply these to their Triacontad.
FOOTNOTES
103 The Greek text of this section is preserved both by Epiphanius (Haer. xxxiv. 1) and by Hippolytus (Philosoph., vi. 39, 40). Their citation are somewhat discordant, and we therefore follow the old Latin version.
104 Pliny, Hist. Nat., xxxv. 15, etc.
105 Epiphanius now gives the Greek text verbatim, to which, therefore, we return.
106 Probably referring to Sige, the consort of Bythus.
107 Literally, “the place of thy mightiness is in us.”
108 [Note this manner of primitive “confession;” and see Bingham, Antiquities, book xv. cap. 8]
109 We here follow the rendering of Billius, “in iisdem studiis versantes.” Others adhere to the received text, and translate περιπολίζοντες “going about idly.”
110 Grabe is of opinion that reference is made in this term to an imprecatory formula in use among the Marcosians, analogous to the form of thanksgiving employed night and morning by the Jews for their redemption from Egypt. Harvey refers the word to the second baptism practised among these and other heretics, by which it was supposed they were removed from the cognizance of the Demiurge, who is styled the “judge” in the close of the above sentence.
111 That is, Sophia, of whom Achamoth, afterwards referred to, was the emanation.
112 The angels accompanying Soter were the consorts of spiritual Gnostics, to whom they were restored after death.
113 The syntax in this long sentence is very confused, but the meaning is tolerably plain. The gist of it is, that these Gnostics, as being the spiritual seed, claimed a consubstantiality with Achamoth, and consequently escaped from the material Deniurge, and attained at last to the Pleroma.
114 Rendering the wearer invisible. See Il., v. 844.
115 This sentence has completely baffled all the critics. [Its banter, or mock gravity, has not been self-evident.] We cannot enter upon the wide field of discussion which it has opened up, but would simply state that Irenaeus here seems to us, as often, to be playing upon the terms which were in common use among these heretics. Marcus probably received his system from Colorbasus, and is here declared, by the use of that jargon which Irenaeus means to ridicule while so employing it, to have proceeded to develop it in the way described.
116 Such appears to be the meaning of ἀνούσιος in this passage. The meaning of οὐσία fluctuated for a time in the early Church, and was sometimes used to denote material substance, instead of its usual significance of being.
