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TOPIC: Nicene Fathers Vol 05 (Other Topics in this Collection)
SUBJECT: 15.04.02 Refutation Book VI Part 2
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Chapter XV.-Simon's Disciples Adopt the Mysteries; Simon Meets St. Peter at Rome; Account of Simon's Closing Years.
The disciples, then, of this (Magus), celebrate magical rites, and resort to incantations. And (they profess to) transmit both love-spells and charms, and the demons said to be senders of dreams, for the purpose of distracting whomsoever they please. But they also employ those denominated Paredroi. "And they have an image of Simon (fashioned) into the figure of Jupiter, and (an image) of Helen in the form of Minerva; and they pay adoration to these." But they call the one Lord and the other Lady. And if any one amongst them, on seeing the images of either Simon or Helen, would call them by name, he is cast off, as being ignorant of the mysteries. This Simon, deceiving manyhyperlink in Samaria by his sorceries, was reproved by the Apostles, and was laid under a curse, as it has been written in the Acts. But he afterwards abjured the faith, and attempted these (aforesaid practices). And journeying as far as Rome,hyperlink he fell in with the Apostles; and to him, deceiving many by his sorceries, Peter offered repeated opposition. This man, ultimately repairing to ... (and) sitting under a plane tree, continued to give instruction (in his doctrines). And in truth at last, when conviction was imminent, in case he delayed longer, be stated that, if he were buried alive, he would rise the third day. And accordingly, having ordered a trench to be dug by his disciples,hyperlink he directed himself to be interred there. They, then, executed the injunction given; whereas he remained (in that grave) until this day, for he was not the Christ. This constitutes the legendary system advanced by Simon, and from this Valentinus derived a starting-point (for his own doctrine. This doctrine, in point of fact, was the same with the it Simonian, though Valentinus) denominated under different titles: for "Nous," and "Aletheia," and "Logos," and "Zoe," and "Anthropos," and "Ecclesia," and Aeons of Valentinus, are confessedly the six roots of Simon, viz., "Mind" and "Intelligence," "Voice" and "Name," "Ratiocination" and "Reflection." But since it seems to us that we have sufficiently explained Simon's tissue of legends, let us see what also Valentinus asserts.
Chapter XVI.-Heresy of Valentinus; Derived from Plato and Pythagoras.
The heresy of Valentinushyperlink is certainly, then, connected with the Pythagorean and Platonic theory. For Plato, in the Timaeus, altogether derives his impressions from Pythagoras, and therefore Timaeus himself is his Pythagorean stranger. Wherefore, it appears expedient that we should commence by reminding (the reader) of a few points of the Pythagorean and Platonic theory, and that (then we should proceed) to declare the opinions of Valentinus.hyperlink For even although in the books previously finished by us with so much pains, are contained the opinions advanced by both Pythagoras and Plato, yet at all events I shall not be acting unreasonably, in now also calling to the recollection of the reader. by means of an epitome, the principal heads of the favourite tenets of these (speculators). And this (recapitulation) will facilitate our knowledge of the doctrines of Valentinus, by means of a nearer comparison, and by similarity of composition (of the two systems). For (Pythagoras and Plato) derived these tenets originally from the Egyptians, and introduced their novel opinions among the Greeks. But (Valentinus took his opinions) from these, because, although he has suppressed the truth regarding his obligations to (the Greek philosophers), and in this way has endeavoured to construct a doctrine, (as it were,) peculiarly his own, yet, in point of fact, he has altered the doctrines of those (thinkers) in names only, and numbers, and has adopted a peculiar terminology (of his own). Valentinus has formed his definitions by measures, in order that he may establish an Hellenic heresy, diversified no doubt, but unstable, and not connected with Christ.
Chapter XVII.-Origin of the Greek Philosophy.
The origin, then, from which Plato derived his theory in the Timoeus, is (the) wisdom of the Egyptians.hyperlink For from this source, by some ancient and prophetical tradition, Solonhyperlink taught his entire system concerning the generation and destruction of the world, as Plato says, to the Greeks, who were (in knowledge) young children, and were acquainted with no theological doctrine of greater antiquity. In order, therefore, that we may trace accurately the arguments by which Valentinus established his tenets, I shall now explain what are the principles of the philosophy of Pythagoras of Samos,-a philosophy (coupled) with that Silence so celebrated by the Greeks. And next in this manner (I shall elucidate) those (opinions) which Valentinus derives from Pythagoras and Plato, but refers with all solemnity of speech to Christ, and before Christ to the Father of the universe, and to Silence conjoined with the Father.
Chapter XVIII.-Pythagoras' System of Numbers.
Pythagoras, then, declared the originating principle of the universe to be the unbegotten monad, and the generated duad, and the rest of the numbers. And he says that the monad it the father of the duad, and the duad the mother of all things that are being begotten-the begotten one (being mother) of the things that arc begotten. And Zaratas, the pupil of Pythagoras, was in the habit of denominating unity a father, and duality a mother. For the duad has been generated from the monad, according to Pythagoras; and the monad is male and primary, but the duad female (and secondary). And from the duad, again, as Pythagoras states, (are generated) the triad and the succeeding numbers up to ten. For Pythagoras is aware that this is the only perfect number-I mean the decade-for that eleven and twelve are an addition and repetition of the decade; not, however, that what is addedhyperlink constitutes the generation of another number. And all solid bodies he generates from incorporeal (essences). For he asserts that an element and principle of both corporeal and incorporeal entities is the point which is indivisible. And from a point, he says, is generated a line, and from a line a surface; and a surface flowing out into a height becomes, he says, a solid body. Whence also the Pythagoreans have a certain object of adjuration, viz., the concord of the four elements. And they swear in these words:-
"By him who to our head quaternion gives,
A font that has the roots of everlasting nature."hyperlink
Now the quaternion is the originating principle of natural and solid bodies, as the monad of intelligible ones. And that likewise the quaternion generates,hyperlink he says, the perfect number, as in the case of intelligibles (the monad) does the decade, they teach thus. If any, beginning to number, says one, and adds two, then in like manner three, these (together) will be six, and to these (add) moreover four, the entire (sum), in like manner, will be ten. For one, two, three, four, become ten, the perfect number. Thus, he says, the quaternion in every respect imitated the intelligible monad, which was able to generate a perfect number.
Chapter XIX.-Pythagoras' Duality of Substances; His "Categories."
There are, then, according to Pythagoras, two worlds: one intelligible, which has the monad for an originating principle; and the other sensible. But of this (latter) is the quaternion having the iota the one tittle,hyperlink a perfect number. And there likewise is, according to the Pythagoreans, the i, the one tittle, which is chief and most dominant, and enables us to apprehend the substance of those intelligible entities which are capable of being understood through the medium of intellect and of sense. (And in this substance inhere) the nine incorporeal accidents which cannot exist without substance, viz., "quality," and "quantity," and "relation," and "where," and "when," and "position," and "possession," and "action," and "passion." These, then, are the nine accidents (inhering in) substance, and when reckoned with these (substances), contains the perfect number, the i. Wherefore, the universe being divided, as we said, into the intelligible and sensible world, we have also reason from the intelligible (world), in order that by reason we may behold the substance of things that are cognised by intellect, and are incorporeal and divine. But we have, he says, five senses-smelling, seeing, hearing, taste, and touch. Now, by these we arrive at a knowledge of things that are discerned by sense; and so, he says, the sensible is divided from the intelligible world. And that we have for each of these an instrument for attaining knowledge, we perceive from the following consideration. Nothing, he says, of intelligibles can be known to us from sense. For he says neither eye has seen, nor ear heard, nor any whatsoever of the other senses known that (which is cognised by mind). Neither, again, by reason is it possible to arrive at a knowledge of any of the things discernible by sense. But one must see that a thing is white, and taste that it is sweet, and know by hearing that it is musical or out of tune. And whether any odour is fragrant or disagreeable, is the function of smell, not of reason. It is the same with objects of touch; for anything rough, or soft, or warm, or cold, it is not possible to know by hearing, but (far from it), for touch is the judge of such (sensations). Things being thus constituted, the arrangement of things that have been made and are being made is observed to happen in conformity with numerical (combinations). For in the same manner as, commencing from monad, by an addition of monads or triads, and a collection of the succeeding numbers, we make some one very large complex whole of number; (and) then, again, from an amassed number thus formed by addition, we accomplish, by means of a certain subtraction and re-calculation, a solution of the totality of the aggregate numbers; so likewise he asserts that the world, bound by a certain arithmetical and musical chain, was, by its tension and relaxation, and by addition and subtraction, always and for ever preserved in-corrupt.
Chapter XX.-Pythagoras' Cosmogony; Similar to that of Empedocles.
The Pythagoreans therefore declare their opinion concerning the continuance of the world in some such manner as this:-
"For heretofore it was and will be; never, I ween,
Of both of these will void the age eternal be."
"Of these; "but what are they? Discord and Love. Now, in their system, Love forms the world incorruptible (and) eternal, as they suppose. For substance and the world are one. Discord, however, separates and puts asunder, and evinces numerous attempts by subdividing to form the world. It is just as if one severs into small parts, and divides arithmetically, the myriad into thousands, and hundreds, and tens; and drachmae into oboli and small farthings. In this manner, he says, Discord severs the substance of the world into animals, plants, metals and things similar to these. And the fabricator of the generation of all things produced is, according to them, Discord; whereas Love, on the other hand, manages and provides for the universe in such a manner that it enjoys permanence. And conducting togetherhyperlink into unity the divided and scattered parts of the universe, and leading them forth from their (separate) mode of existence, (Love) unites and adds to the universe, in order that it may enjoy permanence; and it thus constitutes one system. They will not therefore cease,-neither Discord dividing the world, nor Love attaching to the world the divided parts. Of some such description as this, so it appears, is the distribution of the world according to Pythagoras. But Pythagoras says that the stars are fragments from the sun, and that the soulshyperlink of animals are conveyed from the stars; and that these are mortal when they are in the body, just as if buried, as it were, in a tomb: whereas that they rise (out of this world) and become immortal, when we are separated from our bodies. Whence Plato, being asked by some one, "What is philosophy? "replied, "It is a separation of soul from body."
Chapter XXI.-Other Opinions of Pythagoras.
Pythagoras, then, became a student of these doctrines likewise, in which he speaks both by enigmas and some such expressions as these: "When you depart from your own (tabernacle), return not;hyperlink if, however, (you act) not (thus), the Furies, auxiliaries to justice, will overtake you,"-denominating the body one's own (tabernacle), and its passions the Furies. When, therefore, he says, you depart, that is, when you go forth from the body, do not earnestly crave for this; but if you are eagerly desirous (for departure), the passions will once more confine you within the body. For these suppose that there is a transition of souls from one body to another, as also Empedocles, adopting the principles of Pythagoras, affirms. For, says he, souls that are lovers of pleasure, as Plato states,hyperlink if, when they are in the condition of suffering incidental to man, they do not evolve theories of philosophy, must pass through all animals and plants (back) again into a human body. And when (the soul) may form a system of speculation thrice in the same body, (he maintains) that it ascends up to the nature of some kindred star. If, however, (the soul) does not philosophize, (it must pass) through the same (succession of changes once more). He affirms, then, that the soul sometimes may become even mortal, if it is overcome by the Furies, that is, the passions (of the body); and immortal, if it succeeds in escaping the Furies, which are the passions.
Chapter XXII.-The "Sayings" Of Pythagoras.
But since also we have chosen to mention the sayings darkly expressed by Pythagoras to his disciples by means of symbols, it seems likewise expedient to remind (the reader) of the rest (of his doctrines. And we touch on this subject) on account also of the heresiarchs, who attempt by some method of this description to converse by means of symbols; and these are not their own, but they have, (in propounding them,) taken advantage of expressions employed by the Pythagoreans.hyperlink Pythagoras then instructs his disciples, addressing them as follows: "Bind up the sack that carries the bedding." (Now,) inasmuch as they who intend going upon a journey tie their clothes into a wallet, to be ready for the road; so, (in like manner,) he wishes his disciples to be prepared, since every moment death is likely to come upon them by surprise.hyperlink (In this way Pythagoras sought to effect) that (his followers) should labour under no deficiency in the qualifications required in his pupils.hyperlink Wherefore of necessity he was in the habit, with the dawn of day, of instructing the Pythagoreans to encourage one another to bind up the sack that carries the bedding, that is, to be ready for death. "Do not stir fire with a sword; "hyperlink (meaning,) do not, by addressing him, quarrel with an enraged man; for a person in a passion is like fire, whereas the sword is the uttered expression. "Do not trample on a besom; "hyperlink (meaning,) despise not a small matter. "Plant not a palm tree in a house; "(meaning,) foment not discord in a family, for the palm tree is a symbol of battle and slaughter.hyperlink "Eat not from a stool; "(meaning,) do not undertake an ignoble art, in order that you may not be a slave to the body, which is corruptible, but make a livelihood from literature. For it lies within your reach both to nourish the body, and make the soul better. "Don't take a bite out of an uncut loaf; "(meaning,) diminish not thy possessions, but live on the profit (of them), and guard thy substance as an entire loaf. "Feed not on beans; (meaning,) accept not the government of a city, for with beans they at that time were accustomed to ballot for their magistrates.
Chapter XXIII.-Pythagoras' Astronomic System.
These, then, and such like assertions, the Pythagoreans put forward; and the heretics, imitating these, are supposed by some to utter important truths. The Pythagorean system, however, lays down that the Creator of all alleged existences is the Great Geometrician and Calculator-a sun; and that this one has been fixed in the whole world, just as in the bodies a soul, according to the statement of Plato. For the sun (being of the nature of) fire, resembles the soul, but the earth (resembles the) body. And, separated from fire, there would be nothing visible, nor would there be any object of touch without something solid; but not any solid body exists without earth. Whence the Deity, locating air in the midst, fashioned the body of the universe out of fire and earth. And the Sun, he says, calculates and geometrically measures the world in some such manner as the following: The world is a unity cognizable by sense; and concerning this (world) we now make these assertions. But one who is an adept in the science of numbers, and a geometrician, has divided it into twelve parts. And the names of these parts are as follow: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. Again, he divides each of the twelve parts into thirty parts, and these are days of the month. Again, he divides each part of the thirty parts into sixty small divisions, and (each) of these small (divisions) he subdivides into minute portions, and (these again) into portions still more minute. And always doing this, and not intermitting, but collecting from these divided portions (an aggregate), and constituting it a year; and again resolving and dividing the compound, (the sun) completely finishes the great and everlasting world.hyperlink
Chapter XXIV.-Valentinus Convicted of Plagiarisms from the Platonic and Pythagoric Philosophy; The Valentinian Theory of Emanation by Duads.
Of some such nature, as I who have accurately examined their systems (have attempted) to state compendiously, is the opinion of Pythagoras and Plato. And from this (system), not from the Gospels, Valentinus, as we have proved, has collected the (materials of) heresy-I mean his own (heresy)-and may (therefore) justly be reckoned a Pythagorean and Platonist, not a Christian. Valentinus, therefore, and Heracleon, and Ptolemaeus, and the entire school of these (heretics), as disciples of Pythagoras and Plato, (and) following these guides, have laid down as e fundamental principle of their doctrine the arithmetical system. For, likewise, according to these (Valentinians), the originating cause of the universe is a Monad, unbegotten, imperishable, incomprehensible, inconceivable, productive, and a cause of the generation of all existent things. And the aforesaid Monad is styled by them Father. There is, however, discoverable among them some considerable diversity of opinion. For some of them, in order that the Pythagorean doctrine of Valentinus may be altogether free from admixture (with other tenets), suppose that the Father is unfeminine, and unwedded, and solitary. But others, imagining it to be impossible that from a male only there could proceed a generation at all of any of those things that have been made to exist, necessarily reckon along with the Father of the universe, in order that he may be a father, Sige as a spouse. But as to Sige, whether at any time she is united in marriage (to the Father) or not, this is a point which we leave them to wrangle about among themselves. We at present, keeping to the Pythagorean principle, which is one, and unwedded, unfeminine, (and) deficient in nothing, shall proceed to give an account of their doctrines, as they themselves inculcate them. There is, says (Valentinus), not anything at all begotten, but the Father is alone unbegotten, not subject to the condition of place, not (subject to the condition of) time, having no counsellor, (and) not being any other substance that could be realized according to the ordinary methods of perception. (The Father,) however, was solitary, subsisting, as they say, in a state of quietude, and Himself reposing in isolation within Himself. When, however, He became productive,hyperlink it seemed to Him expedient at one time to generate and lead forth the most beautiful and perfect (of those germs of existence) which He possessed within Himself, for (the Father) was not fond of solitariness. For, says he, He was all love, but love is not love except there may be some object of affection. The Father Himself, then, as He was solitary, projected and produced Nous and Aletheia, that is, a duad which became mistress,hyperlink and origin, and mother of all the Aeons computed by them (as existing) within the Pleroma. Nous and Aletheia being projected from the Father,hyperlink one capable of continuing generation, deriving existence from a productive being, (Nous) himself likewise, in imitation of the Father, projected Logos and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and Aletheia, when they beheld that their own offspring had been born productive, returned thanks to the Father of the universe, and offer unto Him a perfect number, viz., ten Aeons. For, he says, Nous and Aletheia could not offer unto the Father a more perfect (one) than this number. For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect.hyperlink The Father, however, being more perfect, because being alone unbegotten, by means of the one primary conjugal union of Nous and Aletheia, found means of projecting all the roots of existent things.
Chapter XXV.-The Tenet of the Duad Made the Foundation of Valentinus' System of the Emanation of Aeons.
Logos himself also, and Zoe, then saw that Nous and Aletheia had celebrated the Father of the universe by a perfect number; and Logos himself likewise with Zoe wished to magnify their own father and mother, Nous and Aletheia. Since, however, Nous and Aletheia were begotten, and did not possess paternal (and) perfect uncreatedness, Logos and Zoe do not glorify Nous their father with a perfect number, but far from it, with an imperfect one.hyperlink For Logos and Zoe offer twelve Aeons unto Nous and Aletheia. For, according to Valentinus, these-namely, Nous and Aletheia, Logos and Zoe, Anthropos and Ecclesia-have been the primary roots of the Aeons. But there are ten the Aeons proceeding from Nous and Aletheia, and twelve from Logos and Zoe-twenty and eight in all.hyperlink And to these (ten) they give these following denominations:hyperlink Bythus and Mixis, Ageratus and Henosis, Autophyes and Hedone, Acinetus and Syncrasis, Monogenes and Macaria.hyperlink These are ten Aeons whom some say (have been projected) by Nous and Aletheia, but some by Logos and Zoe. Others, however, affirm that the twelve (Aeons have been projected) by Anthropos and Ecclesia, while others by Logos and Zoe. And upon these they bestow these following names:hyperlink Paracletus and Pistis, Patricus and Elpis, Metricus and Agape, Aeinous and Synesis, Ecclesiasticus and Macariotes, Theletus and Sophia. But of the twelve, the twelfth and youngest of all the twenty-eight Aeons, being a female, and called Sophia, observed the multitude and power of the besetting Aeons, and hurried back into the depth of the Father. And she perceived that all the rest of the Aeons, as being begotten, generate by conjugal intercourse. The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father,hyperlink and to produce (offspring) of herself without a marital partner, that she might achieve a work in no wise inferiorhyperlink to (that of) the Father. (Sophia, however,) was ignorant that the Unbegotten One, being an originating principle of the universe, as well as root and depth and abyss, alone possesses the power of self-generation. But Sophia, being begotten, and born after many more (Aeons), is not able to acquire possession of the power inherent in the Unbegotten One. For in the Unbegotten One, he says, all things exist simultaneously, but in the begotten (Aeons) the female is projective of substance, and the male is formative of the substance which is projected by the female. Sophia, therefore, prepared to project that only which she was capable (of projecting), viz., a formless and undigested substance.hyperlink And this, he says, is what Moses asserts: "The earth was invisible, and unfashioned." This (substance) is, he says, the good (and) the heavenly Jerusalem, into which God has promised to conduct the children of Israel, saying, "I will bring you into a land flowing with milk and honey."
Chapter XXVI.-Valentinus' Explanation of the Existence of Christ and the Spirit.
Ignorance, therefore, having arisen within the Pleroma in consequence of Sophia, and shapelessness in consequence of the offspring of Sophia, confusion arose in the Pleroma. (For all) the Aeons that were begotten (became overwhelmed with apprehension, imagining) that in like manner formless and incomplete progenies of the Aeons should be generated; and that some destruction, at no distant period, should l at length seize upon the Aeons. All the Aeons, then, betook themselves to supplication of the Father, that he would tranquillize the sorrowing Sophia; for she continued weeping and bewailing on account of the abortion produced by her,-for so they, term it. The Father, then, compassionating the tears of Sophia, and accepting the supplication of the Aeons, orders a further projection. For he did not, (Valentinus) says, himself project, but Nous and Aletheia (projected) Christ and the Holy Spirit for the restoration of Form, and the destruction of the abortion, and (for) the consolation and cessation of the groans of Sophia. And thirty Aeons came into existence along with Christ and the Holy Spirit. Some of these (Valentinians) wish that this should be a triacontad of Aeons, whereas others desire that Sige should exist along with the Father, and that the Aeons should be reckoned along with them.
Christ, therefore, being additionally projected, and the Holy Spirit, by Nous and Aletheia, immediately this abortion of Sophia, (which was) shapeless, (and) born of herself only, and generated without conjugal intercourse, separates from the entire of the Aeons, lest the perfect Aeons, beholding this (abortion), should be disturbed by reason of its shapelessness. In order, then, that the shapelessness of the abortion might not at all manifest itself to the perfect Aeons, the Father also again projects additionally one Aeon, viz., Staurus. And he being begotten great, as from a mighty and perfect father, and being projected for the guardianship and defence of the Aeons, becomes a limit of the Pleroma, having within itself all the thirty Aeons together, for these are they that had been projected. Now this (Aeon) is styled Horos, because he separates from the Pleroma the Hysterema that is outside. And (he is called) Metocheus, because he shares also in the Hysterema. And (he is denominated) Staurus, because he is fixed inflexibly and inexorably, so that nothing of the Hysterema can come near the Aeons who are within the Pleroma. Outside, then, Horos, (or) Metocheus,hyperlink (or) Staurus, is the Ogdoad, as it is called, according to them, and is that Sophia which is outside the Pleroma, which (Sophia) Christ, who was additionally projected by Nous and Aletheia, formed and made a perfect Aeon so that in no respect she should be inferior in power to any of the Aeons within the Pleroma.hyperlink Since, however, Sophia was formed outside, and it was not possible and equitable that Christ and the Holy Spirit, who were projected from Nous and Aletheia, should remain outside the Pleroma, Christ hurried away, and the Holy Spirit, from her who had had shape imparted to her, unto Nous and Aletheia within the Limit, in order that with the rest of the Aeons they might glorify the Father.
Chapter XXVII.-Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity.
After, then, there ensued some one (treaty of) peace and harmony between all the Aeons within the Pleroma, it appeared expedient to them not only by a conjugal union to have magnified the Son, but also that by an offering of ripe fruits they should glorify the Father. Then all the thirty Aeons consented to project one Aeons, joint fruit of the Pleroma, that he might be (an earnest) of their union,hyperlink and unanimity, and peace. And he alone was projected by all the Aeons in honour of the Father. This (one) is styled among them "Joint Fruit of the Pleroma." These (matters), then, took place within the Pleroma in this way. And the "Joint Fruit of the Pleroma" was projected, (that is,) Jesus,-for this is his name,-the great High Priest. Sophia, however, who was outside the Pleroma in search of Christ, who had given her form, and of the Holy Spirit, became involved in great terror that she would perish, if he should separate from her, who had given her form and consistency. And she was seized with grief, and fell into a state of considerable perplexity, (while) reflecting who was he who had given her form, what the Holy Spirit was, whither he had departed, who it was that had hindered them from being present, who it was that had been envious of that glorious and blessed spectacle. While involved in sufferings such as these, she turns herself to prayer and supplication of him who had deserted her. During the utterance of her entreaties, Christ, who is within the Pleroma, had mercy upon (her), and all the rest of the Aeons (were similarly affected); and they send forth beyond the Pleroma "the Joint Fruit of the Pleroma" as a spouse for Sophia, who was outside, and as a rectifier of those sufferings which she underwent in searching after Christ.
"The Fruit," then, arriving outside the Pleroma, and discovering (Sophia) in the midst of those four primary passions, both fear and sorrow, and perplexity and entreaty he rectified her affections. While, however, correcting them, he observed that it would not be proper to destroy these, inasmuch as they are (in their nature) eternal, and peculiar to Sophia; and yet that neither was it seemly that Sophia should exist in the midst of such passions, in fear and sorrow, supplication (and) perplexity. He therefore, as an Aeons so great, and (as) offspring of the entire Pleroma, caused the passions to depart from her, and he made these substantially-existent essences.hyperlink He altered fear into animal desire,hyperlink and (made) grief material, and (rendered) perplexity (the passion) of demons. But conversion,hyperlink and entreaty, and supplication, he constituted as a path to repentance and power over the animal essence, which is denominated right.hyperlink The Creatorhyperlink (acted) from fear; (and) that is what, he says, Scripture affirms: "The fear of the Lord is the beginning of wisdom."hyperlink For this is the beginning of the affections of Sophia, for she was seized with fear, next with grief, then with perplexity, and so she sought refuge in entreaty and supplication. And the animal essence is, he says, of a fiery nature, and is also termed by them the super-celestial Topos, and Hebdomad,hyperlink and "Ancient of Days."hyperlink And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: "The Lord thy God is a burning and consuming fire."hyperlink For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot he quenched. According, therefore, to this division, there exists, subject to death, a certain soul which is a sort of mediator, for it is a Hebdomad and Cessation.hyperlink For underneath the Ogdoad, where Sophia is, but above Matter, which is the Creator, a day has been formed,hyperlink and the "Joint Fruit of the Pleroma." If the soul has been fashioned in the image of those above, that is, the Ogdoad, it became immortal and repaired to the Ogdoad, which is, he says, heavenly Jerusalem. If, however, it has been fashioned in the image of Matter, that is, the corporeal passions, the soul is of a perishable nature, and is (accordingly) destroyed.
Chapter XXVIII.-The Valentinian Origin of the Creation.
As, therefore, the primary and greatest powerhyperlink of the animal essence came into existence, an image (of the only begotten Son); so also the devil, who is the ruler of this world, constitutes the power of the material essence, as Beelzebub is of the essence of demons which emanates from anxiety. (In consequence of this,) Sophia from above exerted her energy from the Ogdoad to the Hebdomad. For the Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, "I am God, and beside me there is no other."hyperlink
Chapter XXIX.-The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.
The quaternion, then, advocated by Valentinus, is "a source of the everlasting nature having roots; "hyperlink and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called "Spirit," and the Demiurge "Soul," and the Devil "the ruler of this world," and Beelzebub "the (ruler) of demons." These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident.
In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the "Joint Fruit of the Pleroma," (who is) the Logos,hyperlink (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the "Joint Fruit of the Pleroma." And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: "And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul."hyperlink This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn,hyperlink or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi.hyperlink And these are the Logoi that have been dispersed from above, from the "Joint Fruit of the Pleroma" and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man,"hyperlink -that is, the natural (man), not the corporeal (one),-" that you may be able to understand what is the depth," which is the Father of the universe, "and what is the breadth," which is Staurus, the limit of the Pleroma, "or what is the length," that is, the Pleroma of the Aeons. Wherefore, he says, "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; "hyperlink but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world.
Chapter XXX.-Valentinus' Explanation of the Birth of Jesus; Twofold Doctrine on the Nature of Jesus' Body; Opinion of the Italians, that Is, Heracleon and Ptolemaeus; Opinion of the Orientals, that Is, Axionicus and Bardesanes.
All the prophets, therefore, and the law spoke by means of the Demiurge,-a silly god,hyperlink 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."hyperlink And the apostle (uses these words) "The mystery which was not made known to former generations."hyperlink 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 thee"-Sophia is the Spirit-" and the power of the Highest will overshadow thee"-the Highest is the Demiurge,-"wherefore that which shall be born of thee shall be called holy."hyperlink 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 amongst 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."hyperlink For loam has come under a curse; "for," says he, "dust thou art, and unto dust shalt thou return."hyperlink The Orientals, on the other hand, of whom is Axionicushyperlink and Bardesianes,hyperlink 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.
Chapter XXXI.-Further Doctrines of Valentinus Respecting the Aeons; Reasons for the Incarnation.
Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points. Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Aeons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified). For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructedhyperlink by her, and initiated and indoctrinated into the great mystery of the Father and of the Aeons, and divulged this to none. This is, as he says, what (God) declares to Moses: "I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them; "hyperlink that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification. On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia-that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passionshyperlink of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the "Joint Fruit of the Pleroma," spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours.
Footnotes
36 The Abbe Cruice considers that the statements made by Origen (Iontr. Celsum, lib. i. p. 44, ed Spenc.), respecting the followers of Simon in respect of number, militates against Origen's authorship of The Refutation.
37 This rendering follows the text of Schneidewin and Cruice. The Clementine Recognitions(Ante-Nicene Library, ed. Edinb., vol. iii. p. 273) represent Simon Magus as leaving for Rome, and St. Peter resolving to follow him thither. Miller's text is different and as emended by him, Hippolytus' account would harmonize with that given in the Acts. Miller's text may be thus translated: "And having been laid under a curse, as has been written in the Acts, he subsequently disapproved of his practices, and made an attempt to journey as far as Rome, but he fell in with the apostles," etc. The text or Cruice and Schneidewin seems less forced: while the statement itself-a new witness to this controverted point in ecclesiastical history concerning St. Peter-corroborates Hippolytus' authorship of The Refutation.
38 Justin Martyr mentions, as an instance of the estimation in which Simon Magus was held among his followers, that a statue was erected to him at Rome. Bunsen considers that the refection of this fable of Justin Martyr's, point to the author of The Refutationbeing a Roman, who would therefore, as he shows himself in the case of the statue, be better informed than the Eastern writer of any event occurring in the capital of the West. [Bunsen's magisterial decision (p. 53) is very amusingly characteristic.] Hippolytus' silence is a presumption against the existence of such a statue, though it is very possible he might omit to mention it, supposing it to be at Rome. At all events, the jvery precise statement of Justin Martyr ought not to be rejected on slight or confectural grounds. [See vol. i., this series, pp. 171 ,172, 182, 187, and 193. But our author relies on Irenaeus, same vol., p. 348. Why reject positive testimony?]
39 Valentinus came from Alexandria to Rome during the pontificate of Hyginus, and established a school there. Hisdesire seems to have been to remain in communion with Rome, which he did for many ye:mrs. as Tertullian informs us. Epiphanius, however, tells that Valentinus. towards the end of his life, when living in Cyprus, separted entirely from the Church. Irenaeus, book i.; Tertullian on Valentinus, and chap xxx. of his Praescript.; Clemens Alexandrinus, Strom., iv. 13 vi.6; Theodoret, Haeret. Fab., i., 7; Epiphanius, Haer., xxxi.; St. Augustine, Haer., xi.; Philastrius, Hist. Haers., c. viii.; Photius, Biblioth., cap. ccxxx.; Clemens Alexandrinus' Epitome of Theodotus (pp. 789-809, ed. Sylburg). The title is, Ek twn Qeodotou kai thj anatolikhj kaloumenhj didaskaliaj, kata touj Oualentinou xronouj epitomai. See likewise Neander's Church History, vol. ii. Bohn's edition.
40 These opinions are mostly given in extracts from Valentinus' work Sophia, a book of great repute among Gnostics, and not named by Hippolytus, probably as being so well known at the time. The Gospel of Truth, mentioned by Irenaeus as used among the Valentinians, is not, however, considered to be from the pen of Valentinus. In the extracts given by Hippolytus from Valentinus, it is important (as in the case of Basilides: see translator's introduction) to find that he quotes St. John's Gospel, and St. Paul's Epistle to the Ephesians. The latter had been pronounced by the Tubingen school as belonging to the period of the Montanistic disputes in the middle of the second century, that is, somewhere about 25-30 years after Valentinus.
41 See Timaeus, c. vii. ed. Bekker.
42 Or, "Solomon," evidently a mistake.
43 Miller would read for prostiqemenon, nomisteonor nomizei.
44 Respecting these lines, Miller refers us to Fabricius, in Sextum Empiricum, p. 332.
45 The Abbe Cruice adduces a passage from Suidas (on the word ariqmoj) which contains a similar statement to that furnished by Hippolytus.
46 Matt. v. 18.
47 Or, sunagei, leads together.
48 The Abbe Cruice considers that the writer of The Refutationdid not agree with Pythagoras' opinion regarding the soul,-a fact that negatives the authorship of Origen, who assented to the Pythagorean psychology. The question concerning the pre-existence of the soul is stated m a passage often quoted, viz., St. Jerome's Letter to Marcellina(Ep. 82).
49 Cruice thinks that the following words are taken from Heraclitus, and refers to Plutarch, De Exilio, c. xi.
50 Pkaedo, vol. i. p. 89, ed. Bekker.
51 "Eat not from a stool." This proverb is also differently read and interpreted. Another form is, "Eat not from a chariot," of which the import is variously given, as, Do not tamper with your health, because food swallowed in haste, as it must be when one is driving a team of horses, cannot be salutary or nutritive; or, Do not be careless, because one should attend to the business in hand; if that be guiding a chariot, one should not at the same time try to eat his meals.
52 The word "entire" Plutarch adds to this proverb. Its ancient form would seem to inculcate patience and courtesy, as if one should not, when at meals, snap at food before others. As read in Plutarch, it has been also interpreted as a precept to avoid creating dissension the unbroken bread being a symbol of unity. It has likewise been explained as an injunction against greediness. The loaf was marked by two intersecting lines into four parts, and one was not to devour ail of these. (See Horace, 1 Epist., xvii. 49.)
53 This is the generally received import of the proverb. Ancient writers, however, put forward other meanings, connected chiefly with certain effects of beans, e.g., disturbing the mind, and producing melancholy, which Pythagoras is said to have noticed. Horace had no such idea concerning beans (see 2 Serm, vi. 63), but evidently alludes to a belief of the magi that disembodied spirits resided in beans. (See Lucian, Micyll: Plutarch, Peri Paid. Agwg. 17; Aulus Gellius, iv, 11; and Guigniaut's Cruiser's Symbolik, i. 160.) [See p. 12 supra, and compare vol, ii., this series, p. 383, and Elucidation III. p. 403.]
54 The text seems doubtful. Some would read, "The sun is (to be compared with) soul, and the moon with body."
55 Zaron. This word also signifies "sweepings"or "refuse." Some say it means a Chaldean or Babylonian measure. The meaning would then be: Neglect not giving good measure, i e., practise fair dealing. This agrees with another form of the proverb, reading zugonfor saron-that is, overlook not the balance or scales.
56 Another meaning assigned to this proverb is, "Labour to no purpose." The palm, it is alleged, when it grows of itself, produces fruit, but sterility ensues upon transplantation. The proverb is also said to mean: Avoid what may seem agreeable, but really is injurious. This alludes to the quality of the wine (see Xenophon's Anab., ii.), which, pleasant in appearance, produced severe headache in those partaking of it.
57 Or, "completes the great year of the world" (see book iv. chap. vii. of The Refutation).
58 Valentinus' system, if purged of the glosses put upon it by his disciples, appears to have been constructed out of a grand conception of Deity, and evidences much power of abstraction. Between the essence of God, dwelling in the midst of isolation prior to an exercise of the creative energy, and the material worlds, Valentinus interposes an ideal world. Through the latter, the soul-of a kindred nature-is enabled to mount up to God. This is the import of the terms Bythus (depth) and Sige (silence, i.e., solitarness) afterwards used.
59 kuria: instead of this has been suggested the reading kai riza, i.e., "which is both the root," etc.
60 In all this. Valentinus intends to delineate the progress from absolute to phenomenal being. There are three developments in this transition. Absolute being (Bythus and Sige) is the same as the eternal thought and consciousness of God's own essence. Here we have the primary emanation, viz., Nous, i.e., Mind (called also Monogenes, only-begotten), and Aletheia, i.e., Truth. Next comes the ideal manifestation through the Logos, i e., Word (obviously borrowed from the prologue to St. John's Gospel), and Zoe, i.e., Life (taken from the same source). We have then the passage from the ideal to the actual in Anthropos, i.e., Man, and Ecclesia, i.e., Church These last are the phenomenal manifestations o( the divine mind.
61 teleioj: Bunsen would read teloj, which Cruice objects to on account of the word teleioterojoccurring in the next sentence.
62 This follows the text as emended by Bernays.
63 The number properly should be thirty, as there were two tetrads: (1) Bythus, Sige, Nous, and Aletheia; (2) Logos, Zoe, Ecclesia, and Anthropos. Some, as we learn from Hippolytus, made up the number to thirty, by the addition of Christ and the Holy Ghost,-a fact which Bunsen thinks conclusively proves that the alleged generation of Aeons was a subsequent addition to Valentinus' system.
64 There is some confusion in Hippolytus' text, which is, however, removeable by a reference to Irenaeus (i. 1).
65 We subjoin the meanings of these names: -Ten Aeons from Nous and Aletheia, (or) Logo- and Zoe, 1 Bythus = Profundity. 6. Hedone = Voluptuousness. 2 Mixis = Mixture. 7. Acinetus = Motionless. 3. Ageratos = Ever-young. 8. Syncrasis = Composition. 4. Henosis = Unification. 9. Monogenes = Only-begotten. 5. Autophyes = Self-grown. 10. Macaria = Blessedness.
66 The following are the meanings of these names: -Twelve Nous from Anthropos and Ecclesia, (or) Logos and Zoe: -1. Paracletus = Comforter. 7, Aeinous = Ever-thinking. 2 Pistis= Faith. 8. Synesis = Intelligence. 3 Patricus = Paternal. 19. Ecclesiasticus = Ecclesiastical. 4 Elpis= Hope. 10. Makariotes = Felicity. 5 tletricus = Temperate. 11. Theletus = Volition. 6. Agape = Love. 12. Sophia = Wisdom.
67 [Rev. ii 24. It belongs to the "depths of Satan"to create mytiiologies that caricature the Divine mysteries. Cf. 2 Cor. ii. 11.]
68 This Sophia was, so to speak, the bridge which spanned the abyss between God and Reality. Under an aspect of this kind Solomon (Prov. viii.) views Wisdom; and Valentinus introduces it into his system, according to the old Judaistic interpretation of Sophia, as the instrument for God's creative energy. But Sophia thought to pass beyond her function as the connecting link between limited and illimitable existence, by an attempt to evolve the infinite from herself. She fails, and an abortive image of the true Wisdom is procreated, while Sophia herself sinks into this nether world.
69 Miller's text has, "a well-formed and properly-digested substance." This reading is, however, obviously wrong, as is proved by a reference to what Epiphanius states (Haer., xxxi.) concerning Valentinus.
70 Or, "Metagogeus"(see Irenaeus, i. 1, 2, iii. 1).
71 Bunsen corrects the passage, "So that she should not be inferior to any of the Aeons, or unequal (in power) to any (of them)."
72 enothtoj: Miller has neothtoj, i.e., youth. The former is the emendation of Bernays.
73 This is Bunsen's text, upostatouj. Duncker reads upostatikaj, hypostatic.
74 Some read ousian(see Theodoret, Haer., c. vii.).
75 epistrofhn; or it may be rendered "solicitude." Literally, it means a turning towards, as in this instance, for the purpose of prayer (see Irenaeus, i. 5).
76 Valentinus denominates what is psychical (natural) right, and what is material or pathematic left (see Irenaeus, i. 5).
77 Cruice renders the passage thus: "which is denominated right, or Demiurge, while fear it is that accomplishes this transformation." The Demiurge is of course called "right," as being the power of the , psychical essence (see Clemens Alexandrinue, Hypot. excerpta c Theod., c. 43).
78 Ps. cxi. 10; Prov. i. 7, 10.
79 Schneidewin fills, up the hiatus thus: "Place of Mecdiation." The above translation adopts the emendation of Cruice (see Irenaeus, i. 5).
80 Dan. vii. 9, 13, 22.
81 Deut. ix. 3 ; Ps. l. 3; Heb. xii. 29.
82 Gen. ii. 2.
83 See Epistle of Barnabas, chap. xv. vol. i. p. 146, and Ignatius' Letter to the Magnesians, chap. ix. p. 63, this series.
84 The opening sentence in this chapter is confused in Miller's text. The sense, however, as given above, is deducible from a reference to a corresponding passage in Irenaeus (i. 5).
85 Deut. iv. 35; Isa. xlv. 5, 18, 21, 22.
86 These words are a line out of Pythagoras' Golden Verses: -Phgh tij aenaou fusewj izwmat exousa-(48).
87 The Abbe Cruise thinks that a comparison of this passage with the corresponding one in Irenaeus suggests the addition of oi doruforoiafter Logoj, i.e., the Logos and his satellites. [ Vol. i. p. 381, this series.]
88 Gen. ii. 7.
89 Or, "subterranean" (Cruice).
90 Epiphanius, Haer., xxxi. sec. 7.
91 Eph. iii. 14-18.
92 1 Cor. ii. 14.
93 Epiphanius, Haer., xxxi. 22.
94 John x. 8.
95 Col. i. 26.
96 Luke i. 35.
97 Rom. viii. 11, 12.
98 Gen. iii. 19.
99 Axionicus is mentioned by Tertullian only (see Tertullian, Conte. Valent., c. iv; [vol. iii. p. 505, this series]).
100 Bardesianes (or Ardesianes, as Miller's text has it) is evidently the sane with Bardesanes, mentioned by Eusebius and St. femme.
101 kathxhqh. Stiller's text has kathxqh, which is properly corrected by Bunsen into the word as translated above.
102 Ex. vi. 2, 3.
103 Or, "the multitudes."