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TOPIC: Nicene Fathers Vol 05 (Other Topics in this Collection)
SUBJECT: 15.04.03 Refutation Book VI Part 3
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Chapter XXXII.-Valentinus Convicted of Plagiarisms from Plato.
I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such mannerhyperlink as this: "I must speak to you by riddles,hyperlink in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth.hyperlink But what is astonishing in this matter, listen. For there are men who have heard these things-(men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators.hyperlink And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man."
Valentinus, falling in with these (remarks), has made a fundamental principle in his system "the King of all," whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarchehyperlink over the rest of the Aeons. And when Plato uses the words, "what is second about things that are second," Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third," he has (constituted as third) the entire of the arrangement (existing) outside the limithyperlink and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: "I beholdhyperlink all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb." Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions.hyperlink
Chapter XXXIII.-Secundus' System of Aeons; Epiphanes; Ptolemaeus.
A certain (heretic) Secundus,hyperlink born about the same time with Ptolemaeus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad,-namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Aeons, but from the fruits of these. Some other (heretic), however-Epiphanes, a teacher among them-expresses himself thus: "The earliest originating principle was inconceivable, ineffable, and unnameable; "and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. "With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Aeons." But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union.
But the followers of Ptolemaeushyperlink assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers-namely, Ennoia and Thelesis-being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived.
Chapter XXXIV.-System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.
A certain other teacher among them, Marcus,hyperlink an adept in sorcery, carrying on operationshyperlink partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a colour (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its colour to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians.hyperlink And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus.
Chapter XXXV.-Further Acts of Jugglery on the Part of Marcus.
And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration,hyperlink having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: "Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill thine inner man, and make to abound in thee the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil." And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity.
Chapter XXXVI.-The Heretical Practices of the Marcites in Regard of Baptism.
Such and other (tricks) this impostor attempted to perform. And so it was that he was magnified by his dupes, and sometimes he was supposed to utter predictions. But sometimes he tried to make others (prophesy), partly by demons carrying on these operations, and partly by practising sleight of hand, as we have previously stated. Hoodwinking therefore multitudes, he led on (into enormities) many (dupes) of this description who had become his disciples, by teaching them that they were prone, no doubt, to sin, but beyond the reach of danger, from the fact of their belonging to the perfect power, and of their being participators in the inconceivable potency. And subsequent to the (first) baptism, to these they promise another, which they call Redemption. And by this (other baptism) they wickedly subvert those that remain with them in expectation of redemption, as if persons, after they had once been baptized, could again obtain remission. Now, it is by means of such knavery as this that they seem to retain their hearers. And when they consider that these have been tested, and are able to keep (secret the mysteries) committed unto them, they then admit them to this (baptism). They, however, do not rest satisfied with this alone, but promise (their votaries) some other (boon) for the purpose of confirming them in hope, in order that they may be inseparable (adherents of their sect). For they utter something in an inexpressible (tone of) voice, after having laid hands on him who is receiving the redemption. And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested, or one were at the hour of death, (when) the bishop comes and whispers (it) into the (expiring one's) ear. And this knavish device (is undertaken) for the purpose of securing the constant attendance upon the bishop of (Marcus') disciples, as individuals eagerly panting to learn what that may be which is spoken at the last, by (the knowledge of) which the learner will be advanced to the rank of those admitted into the higher mysteries. And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics). For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them.hyperlink
Chapter XXXVII.-Marcus' System Explained by Irenaeus; Marcus' Vision; The Vision of Valentinus Revealing to Him His System.
For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digesthyperlink what are their practices. (And it appears that some of the Marcosians,) on meeting with (Irenaeus' work), deny that they have so received (the secret word just alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny). For these opinions, however, we consent to pardon Valentinus and his school.
But Marcus, imitating his teacher, himself also feigns a vision, imagining that in this way he would be magnified. For Valentinus likewise alleges that he had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend; and out of this (Valentinus) wishes the heresy attempted by him to consist. Marcus, making a similar attempthyperlink with this (heretic), asserts that the Tetrad came to him in the form of a woman,-since the world could not bear, he says, the male (form) of this Tetrad, and that she revealed herself who she was, and explained to this (Marcus) alone the generation of the universe, which she never had revealed to any, either of gods or of men, expressing herself after this mode: When first the self-existent Father, He who is inconceivable and without substance, He who is neither male nor female, willed that His own ineffability should become realized in something spoken, and that His invisibility should become realized in form, He opened His mouth, and sent forth similar to Himself a Logos. And this (Logos) stood by Him, and showed unto Him who he was, viz., that he himself had been manifested as a (realization in) form of the Invisible One. And the pronunciation of the name was of the following description. He was accustomed to utter the first word of the name itself, which was Arche, and the syllable of this was (composed) of fourhyperlink letters. Then he subjoined the second (syllable), and this was also (composed) of four letters. Next he uttered the third (syllable), which was (composed) of ten letters; and he uttered the fourth (syllable), and this was (composed) of twelve letters. Then ensued the pronunciation of the entire name, (composed) of thirty letters, but of four syllables. And each of the elements had its own peculiar letters, and its own peculiar form, and its own peculiar pronunciation, as well as figures and images. And not one of these was there that beholds the form of that (letter) of which this was an element. And of course none of them could know the pronunciation of the (letter) next to this, but (only) as he himself pronounces it, (and that in such a way) as that, in pronouncing the whole (word), he supposed that he was uttering the entire (name). For each of these (elements), being part of the entire (name), he denominates (according to) its own peculiar sound, as if the whole (of the word). And he does not intermit sounding until he arrived at the last letter of the last element, and uttered it in a single articulation. Then he said, that the restoration of the entire ensued when all the (elements), coming down into the one letter, sounded one and the same pronunciation, and an image of the pronunciation he supposed to exist when we simultaneously utter the word Amen.hyperlink And that these sounds are those which gave form to the insubstantial and unbegotten Aeon, and that those forms are what the Lord declared to be angels-the (forms) that uninterruptedly behold the face of the Father.
Chapter XXXVIII.-Marcus' System of Letters.
But the generic and expressed names of the elements he called Aeons, and Logoi, and Roots, and Seeds, and Pleromas, and Fruits. (And he maintains) that every one of these, and what was peculiar to each, is perceived as being contained in the name of "Ecclesia." And the final letter of the last element sent forth its own peculiar articulation. And the sound of this (letter) came forth and produced, in accordance with images of the elements, its own peculiar elements. And from these he says that things existing here were garnished, and the things antecedent to these were produced. The letter itself certainly, of which the sound was concomitant with the sound below, he says, was received up by its own syllable into the complement of the entire (name); but that the sound, as if cast outside, remained below. And that the element itself, from which the letter along with its own pronunciation descended below, he says, is (composed) of thirty letters, and that each one of the thirty letters contains in itself other letters, by means of which the title of the letter is named. And again, that the other (letters) are named by different letters, and the rest by different (ones still). So that by writing down the letters individually, the number would eventuate in infinity. In this way one may more clearly understand what is spoken. The element Delta, (he says,) has five letters in itself, (viz.), Delta, and Epsilon, and Lambda, and Tau, and Alpha; and these very letters are (written) by means of other letters. If, therefore, the entire substance of the Delta eventuates in infinity, (and if) different letters invariably produce different letters, and succeed one another, by how much greater than that element is the more enormous seahyperlink of the letters? And if one letter is thus infinite, behold the entire name's depth of the letters out of which the patient industry, nay, rather (I should say,) the vain toil of Marcus wishes that the Progenitor (of things) should consist! Wherefore also (he maintains) that the Father, who knew that He was inseparable from Himself, gave (this depth) to the elements, which he likewise denominates Aeons. And he uttered aloud to each one of them its own peculiar pronunciation, from the fact that one could not pronounce the entire.
Chapter XXXIX.-The Quaternion Exhibits "Truth."
And (Marcus alleged) that the Quaternion, after having explained these things, spoke as follows: "Now, I wish also to exhibit to you Truth herself, for I have brought her down from the mansions above, in order that you may behold her naked, and become acquainted with her beauty; nay, also that you may hear her speak, and may marvel at her wisdom. Observe," says the Quaternion, "then, first, the head above, Alpha (and long) O; the neck, B and P [si]; shoulders, along with hands, G and C [hi]; breasts, Delta and P [hi]; diaphragm,hyperlink Eu; belly, Z and T; pudenda, Eta and S; thighs, T [h] and R; knees, Ip; calves, Ko; ankles, Lx [si]; feet, M and N." This is in the body of Truth, according to Marcus. This is the figure of the element; this the character of the letter. And he styles this element Man, and affirms it to be the source of every word, and the originating principle of every sound, and the realization in speech of everything that is ineffable, and a mouth of taciturn silence. And this is the body of (Truth) herself. But do you, raising aloft the conceiving power of the understanding, hear from the mouths of Truth (of) the Logos, who is Self-generatorhyperlink and Progenitor.hyperlink
Chapter XL.-The Name of Christ Jesus.
But, after uttering these words, (Marcus details) that Truth, gazing upon him, and opening her mouth, spoke the discourse (just-alluded to). And (he tells us) that the discourse became a name, and that the name was that which we know and utter, viz., Christ Jesus, and that as soon as she had named this (name) she remained silent. While Marcus, however, was expecting that she was about to say more, the Quaternion, again advancing into the midst, speaks as follows: "Thou didst regard as contemptiblehyperlink this discourse which you have heard from the mouth of Truth. And yet this which you know and seem long since to possess is not the name; for you have merely the sound of it, but are ignorant of the power. For Jesus is a remarkable name, having six letters,hyperlink invokedhyperlink by all belonging to the called (of Christ); whereas the other (name, that is, Christ,) consists of many parts, and is among the (five) Aeons of the Pleroma. (This name) is of another form and a different type, and is recognised by those existences who are connate with him, and whose magnitudes subsist with him continually.
Chapter XLI.-Marcus' Mystic Interpretation of the Alphabet.
Know, (therefore,) that these letters which with you are (reckoned at) twenty-four, are emanations from the three powers, and are representativehyperlink of those (powers) which embrace even the entire number of the elements. For suppose that there are some letters that are mute-nine of them-of Pater and Aletheia, from the fact that these are mute-that is, ineffable and unutterable. And (again, assume) that there are other (letters that are) semi-vowels-eight of them-of the Logos and of Zoe, from the fact that these are intermediate between consonants and vowels, and receive the emanationhyperlink of the (letters) above them, but the reflux of those below them.hyperlink And (likewise take for granted) that there are vowels-and these are seven-of Anthropos and Ecclesia, inasmuch as the voice of Anthropos proceeded forth, and imparted form to the (objects of the) universe. For the sound of the voice produced figure, and invested them with it. From this it follows that there are Logos and Zoe, which have eight (semi-vowels); and Anthropos and Ecclesia, which have seven (vowels); and Pater and Aletheia, which have nine (mutes). But from the fact that Logos wantedhyperlink (one of being an ogdoad), he who is in the Father was removed (from his seat on God's right hand), and came down (to earth). And he was sent forth (by the Father) to him from whom he was separated, for the rectification of actions that had been committed. (And his descent took place) in order that the unifying process, which is inherent in Agathos, of the Pleromas might produce in all the single power that emanates from all. And thus he who is of the seven (vowels) acquired the power of the eighthyperlink (semi-vowels); and there were produced three topoi, corresponding with the (three) numbers (nine, seven, and eight),-(these topoi) being ogdoads. And these three being added one to the other, exhibited the number of the twenty-four (letters). And (he maintains), of course, that the three elements,-(which he himself affirms to be (allied) with the three powers by conjugal union, and which (by this state of duality) become six, and from which have emanated the twenty-four elements,-being rendered fourfold by the Quaternion's ineffable word, produce the same number (twenty-four) with these. And these, he says, belong to Anonomastus. And (he asserts) that these are conveyed by the six powers into a similarity with Aoratus. And (he says) that there are six double letters of these elements, images of images, which, being reckoned along with the twenty-four letters, produce, by an analogical power, the number thirty.
Chapter XLII.-His System Applied to Explain Our Lord's Life and Death.
And he says, as the result of this computation and that proportion,hyperlink that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth.hyperlink And (he asserts) that He (likewise) descended and was detained by the Hebdomad, and thus became an illustrious Ogdoad. And He contains in Himself of the elements the entire number which He manifested, as He came to His baptism. (And the symbol of manifestation was) the descent of the dove, which is O [mega] and Alpha, and which by the number manifested (by these is) 801.hyperlink And for this reason (he maintains) that Moses says that man was created on the sixth day. And (he asserts) that the dispensation of suffering (took place) on the sixth day, which is the preparation; (and so it was) that on this (day) appeared the last man for the regeneration of the first man. And that the beginning and end of this dispensation is the sixth hour, at which He was nailed to the (accursed) tree. For (he says) that perfect Nous, knowing the sixfold number to be possessed of the power of production and regeneration, manifested to the sons of light the regeneration that had been introduced into this number by that illustrious one who had appeared. Whence also he says that the double lettershyperlink involve the remarkable number. For the illustious number, being intermingled with the twenty-four elements, produced the name (consisting) of the thirty letters.
Chapter XLIII-Letters, Symbols of the Heavens.
He has, however, employed the instrumentality of the aggregate of the seven numbers, in order that the result of the self-devised (counsel)hyperlink might be manifested. Understand, he says, for the present, that remarkable number to be Him who was formed by the illustrious one, and who was, as it were, divided, and remained outside. And He, through both His Own power and wisdom, by means of the projection of Himself, imparted, in imitation of the seven powers,hyperlink animation to this world, so as to make it consist of seven powers, and constituted (this world) the soul of the visible universe. And therefore this one has resorted to such all operation as what was spontaneously undertaken by Himself; and these minister,hyperlink inasmuch as they are imitations of things inimitable, unto the intelligence of the Mother. And the first heaven sounds Alpha,hyperlink and the one after that E [psilon], and the third Eta, and the fourth, even that in the midst of the seven (vowels, enunciates) the power of Iota, and the fifth of O [micron], and the sixth of U [psilon], and the seventh and fourth from the centralhyperlink one, O [mega]. And all the powers, when they are connected together in one, emit a sound, and glorify that (Being) from whom they have been projected. And the glory of that sound is transmitted upwards to the Progenitor. And furthermore, he says that the sound of this ascription of glory being conveyed to the earth, became a creator and producer of terrestrial objects. And (he maintains) that the proof of this (may be drawn) from the case of infants recently born, whose soul, simultaneously with exit from the womb utters similarly this sound of each one of the elements. As, then, he says, the seven powers glorify the Logos, so also does the sorrowing soul in babes (magnify Him).hyperlink And on account of this, he says, David likewise has declared, "Out of the mouths of babes and sucklings Thou hast perfected praise."hyperlink And again, "The heavens declare the glory of God."hyperlink When,hyperlink however, the soul is involved in hardships, it utters no other exclamation than the O [mega], inasmuch as it is afflicted in order that the soul above, becoming aware of what is akin to herself (below), may send down one to help this (earthly soul).
Chapter XLIV.-Respecting the Generation of the Twenty-Four Letters.
And so far for these points. Respecting, however, the generation of the twenty-four elements, he expresses himself thus: that Henotes coexists with Monotes, and that from these issue two projections, viz., Monas and Hen, and that these being added together become four, for twice two are four. And again, the two and four (projections) being added together, manifested the number six; and these six made fourfold, produce the twenty-four forms. And these are the names of the first tetrad, and they are under stood as Holy of Holies, and cannot be expressed and they are recognised by the Son alone. These the Father knows which they are. Those names which with Him are pronounced in silence and with faith, are Arrhetus and Sige, Pater and Aletheia. And of this tetrad the entire number is (that) of twenty-four letters. For Arrhetus has seven elements, Sige five, and Pater five, and Aletheia seven. And in like manner also (is it with) the second tetrad; (for) Logos and Zoe. Anthropos and Ecclesia, exhibited the same number of elements. And (he says) that the expressed name-(that is, Jesus) -of the Saviour consists of six letters, but that His ineffable name, according to the number of the letters, one by one, consists of twenty-four elements, but Christ a Son of twelve. And (he says) that the ineffable (name) in Christ consists of thirty letters, and this exists, according to the letters l which are in Him, the elements being counted one by one. For the (name) Christhyperlink consists of eight elements; for Chihyperlink consists of three, and R [ho] of two, and EI of two, and I [ota], of four, S [igma] of five, and T [au] of three, and OU of two, and San of three. Thus the ineffable name in Christ consists, they allege, of thirty letters. And they assert that for this reason He utters the words, "I am Alpha and Omega," displaying the dove, which (symbolically) has this number, which is eight hundred and one.hyperlink
Chapter XLV.-Why Jesus is Called Alpha.
Now Jesus possesses this ineffable generation. For from the mother of the universe, I mean the first tetrad, proceeded forth, in the manner of a daughter, the second tetrad. And it became an ogdoad, from which proceeded forth the decade; and thus was produced ten, and next eighteen. The decade, therefore, coming in along with the ogdoad, and rendering it tenfold, produced the number eighty; and again making eighty tenfold, generated the number eight hundred.hyperlink And so it is that the entire number of letters that proceeded forth from ogdoad into decade is eight hundred and eighty-eight, which is Jesus; for the name Jesus, according to the number in letters, is eight hundred and eighty-eight. Now likewise the Greek alphabet has eight monads and eight decades, and eight hecatontads; and these exhibit the calculated sum of eight hundred and eighty-eight, that is, Jesus, who consists of all numbers. And that on this account He is called Alpha (and Omega), indicating His generation (to be) from all.hyperlink
Chapter XLVI.-Marcus' Account of the Birth and Life of Our Lord.
But concerning the creation of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabrielhyperlink filled the place of the Logos, and the Holy Spirit that of Zoe, and the "Power of the Highest"hyperlink that of Anthropos, and the Virgin that of Ecclesia.hyperlink And so it was, in Marcus' system, that the man (who appeared) in accordance with the dispensation was born through Mary.hyperlink And when He came to the water, (he says) that He descended like a dove upon him who had ascended above and filled the twelfth number. And in Him resides the seed of these, that is, such as are sown along with Him, and that descend with (Him), and ascend with (Him). And that this power which descended upon Him, he says, is the seed of the Pleroma, which contains in itself both the Father and the Son, and the unnameable power of Sige, which is recognised through these and all the Aeons. And that this (seed) is the spirit which is in Him and spoke in Him through the mouth of the Son, the confession of Himself as Son of man, and of His being one who would manifest the Father; (and that) when this spirit came down upon Jesus, He was united with Him. The Saviour, who was of the dispensation, he says, destroyed death, whereas He made known (as) the Father Christ (Jesus). He says that Jesus, therefore, is the name of the man of the dispensation, and that it has been set forth for the assimilation and formation of Anthropos, who was about to descend upon Him; and that when He had received Him unto Himself, He retained possession of Him. And (he says) that He was Anthropos, (that) He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.
Chapter XLVII.-The System of Marcus Shown to Be that of Pythagoras, by Quotations from the Writings of Marcus' Followers.
I trust, therefore, that as regards these doctrines it is obvious to all possessed of a sound mind, that (these tenets) are unauthoritative, and far removed from the knowledge that is in accordance with Religion, and are mere portions of astrological discovery, and the arithmetical art of the Pythagoreans. And this assertion, ye who are desirous of learning shall ascertain (to be true, by a reference to the previous books, where,) amongst other opinions elucidated by us, we have explained these doctrines likewise. In order, however, that we may prove it a more clear statement, viz., that these (Marcosians) are disciples not of Christ but of Pythagoras, I shall proceed to explain those opinions that have been derived (by these heretics) from Pythagoras concerning the meteoric (phenomena) of the startshyperlink as far as it is possible (to do so) by an epitome.
Now the Pythagoreans make the following statements: that the universe consists of a Monad and Duad, and that by reckoning from a monad as far as four they thus generate a decade. And again,hyperlink a duad coming forth as far as the remarkable (letter),-for instance, two and four and six,-exhibited the (number) twelve. And again, if we reckon from the duad to the decade, thirty is produced; and in this are comprised the ogdoad, and decade, and dodecade. And therefore, on account of its having the remarkable (letter), the dodecade has concomitanthyperlink with it a remarkable passion.hyperlink And for this reason (they maintain) that when an error had arisen respecting the twelfth number, the sheep skipped from the flock and wandered away;hyperlink for that the apostasy took place, they say, in like manner from the decade. And with a similar reference to the dodecade, they speak of the piece of money which, on losing, a woman, having lit a candle, searched for diligently. (And they make a similar application) of the loss (sustained) in the case of the one sheep out of the ninety and nine; and adding these one into the other, they give a fabulous account of numbers. And in this way, they affirm, when the eleven is multiplied into nine, that it produces the number ninety and nine; and on this account that it is said that the word Amen embraces the number ninety-nine. And in regard of another number they express themselves in this manner: that the letter Eta along with the remarkable one constitutes all ogdoad, as it is situated in the eighth place from Alpha. Then, again, computing the number of these elements without the remarkable (letter), and adding them together up to Eta, they exhibit the number thirty. For any one beginning from the Alphahyperlink to the Eta will, after subtracting the remarkable (letter), discover the number of the elements to be the number thirty. Since, therefore, the number thirty is unified from the three powers; when multiplied thrice into itself it produced ninety, for thrice thirty is ninety, (and this triad when multiplied into itself produced nine). In this way the Ogdoad brought forth the number ninety-nine from the first Ogdoad, and Decade, and Dodecade. And at one time they collect the number of this (trio) into an entire sum, and produce a triacontad; whereas at another time they subtract twelve, and reckon it at eleven. And in like manner, (they subtract) ten and make it nine. And connecting these one into the other, and multiplying them tenfold, they complete the number ninety-nine. Since, however, the twelfth Aeon, having left the eleven (Aeons above), and departing downwards, withdrew, they allege that even this is correlative (with the letters). For the figure of the letters teaches (us as much). For L is placed eleventh of the letters, and this L is the number thirty. And (they say) that this is placed according to an image of the dispensation above; since from Alpha, irrespective of the remarkable (letter), the number of the letters themselves, added together up to L, according to the augmentation of the letters with the L itself, produces the number ninety-nine. But that the L, situated in the eleventh (of the alphabet), came down to search after the number similar to itself, in order that it might fill up the twelfth number, and that when it was discovered it was filled up, is manifest from the shape itself of the letter. For Lambda, when it attained unto, as it were, the investigation of what is similar to itself, and when it found such and snatched it away, filled up the place of the twelfth, the letter M, which is composed of two Lambdas. And for this reason (it was) that these (adherents of Marcus), through their knowledge, avoid the place of the ninety-nine, that is, the Hysterema, a type of the left hand,hyperlink and follow after the one which, added to ninety-nine, they say was transferred to his own right hand.
Chapter XLVIII.-Their Cosmogony Framed According to These Mystic Doctrines of Letters.
And by the Mother, they allege, were created first the four elements, which, they say, are fire, water, earth, air; and these have been projected as an image of the tetrad above; and reckoning the energies of these-for instance, as hot, cold, moist, dry-they assert that they accurately portray the Ogdoad. And next they compute ten powers thus. (There are, they say,) seven orbicular bodies, which they likewise call heavens. There is next a circle containing these within its compass, and this also they name an eighth heaven: and in addition to these, they affirm the existence of both a sun and moon. And these being ten in number, they say, are images of the invisible decade that (emanated) from Logos and Zoe. (They affirm,) however, that the dodecade is indicated by what is termed the zodiacal circle. For these twelve zodiacal signs, they say, most evidently shadowed forthhyperlink the daughter of Anthropos and Ecclesia, namely the Dodecade. And since, he says, the upper heaven has been united from an opposite direction to the revolutionary motion, which is most rapid, of the entire (of the signs); and since (this heaven) within its cavity retards, and by its slowness counterpoises, the velocity of those (signs), so that in thirty years it accomplishes its circuit from sign to sign,-they therefore assert that this (heaven) is an image of Horos, who encircles the mother of these, who has thirty names. And, again, (they affirm) that the moon, which traverses the heaven in thirty days, by reason of (these) days portrays the number of the Aeons. And (they say) that the sun, performing its circuit, and terminating its exact return to its first position in its orbit in twelve months, manifests the dodecade. And also (they say) that the days themselves, involving the measure of twelve hours, constitute a type of the emptyhyperlink dodecade; and that the circumference of the actual zodiacal circle consists of three hundred and sixty degrees, and that each zodiacal sign possesses thirty divisions. In this way, therefore, even by means of the circle, they maintain that the image is preservedhyperlink of the connection of the twelve with the thirty.hyperlink But, moreover, alleging that the earth was divided into twelve regions, and that according to each particular region it receives one power by the latter's being sent down from the heavens, and that it produces children corresponding in likenesshyperlink unto the power which transmitted (the likeness) by emanation; (for this reason) they assert that earth is a type of the Dodecade above.
Chapter XLIX.-The Work of the Demiurge Perishable.
And in addition to these (points, they lay down) that the Demiurge of the supernal Ogdoad, desirous of imitating the indefinite, and everlasting, and illimitable (one), and (the one) not subject to the condition of time; and (the Demiurge) not being able to represent the stabilityhyperlink and eternity of this (Ogdoad), on account of his being the fruit of the Hysterema, to this end appointed times, and seasons, and numbers, measuring many years in reference to the eternity of this (Ogdoad), thinking by the multitude of times to imitate its indefiniteness. And here they say, when Truth eluded his pursuit, that Falsehood followed close upon him; and that on account of this, when the times were fulfilled, his work underwent dissolution.
Chapter L.-Marcus and Colarbasus Refuted by Irenaeus.
These assertions, then, those who are of the school of Valentinus advance concerning both the creation and the universe, in each case propagating opinions still more empty.hyperlink And they suppose this to constitute productiveness (in their system), if any one in like manner, making some greater discovery, will appear to work wonders. And finding, (as they insinuate,) each of the particulars of Scripture to accord with the aforesaid numbers, they (attempt to) criminate Moses and the prophets, alleging that these speak allegorically of the measures of the Aeons. And inasmuch as these statements are trifling and unstable, it does not appear to me expedient to bring them before (the reader. This, however, is the less requisite,) as now the blessed presbyterhyperlink Irenaeus has powerfully and elaborately refuted the opinions of these (heretics). And to him we are indebted for a knowledge of their inventions, (and have thereby succeeded in) proving that these heretics, appropriating these opinions from the Pythagorean philosophy, and from over-spun theories of the astrologers, cast an imputation upon Christ, as though He had delivered these (doctrines). But since I suppose that the worthless opinions of these men have been sufficiently explained, and that it has been clearly proved whose disciples are Marcus and Colarbasus, who were successors of the school of Valentinus, let us see what statement likewise Basilides advances.
Footnotes
104 Cruice thinks that the following extract from Plato's epistles has been added by a second hand. [Cf vol. iii. p. 181, this series.]
105 There are some verbal diversities between the texts of Plato and Hippolytus, which a reference will show (see Plat., Epist., t. ix. p. 76, ed. Bekker).
106 Some forty lines that follow in Plato's letter are omitted here.
107 Here likewise there is another deficiency as compared with the original letter.
108 Miller's text is, kai pasi ghn, etc. In the German and French edition of Hippolytus we have, instead of this, kai Proarxhn. The latter word is introduced on the authority of Epiphanius and Theodored. Bernays proposes Zighn, and Scott Plasthn. The Abbe Cruice considers Plasthnan incongruous word as applied to the creation of spiritual beings.
109 The word "limit" occurs twice in this sentence, and Bunsen alters the second into "Pleroma," so that the words may be rendered thus: "Valentinus supposes to be second all the Aeons that are within the Pleroma."
110 This is a Gnostic hymn, and is arranged metrically by Cruice, of which the following is a translation: -All things whirled on by spirit I see, Flesh from soul depending And soul from air forth flashing, And air from aether hanging, And fruits from Bythus streaming, And from womb the infant growing.
111 The text here is corrupt, but the above rendering follows the Abbe Cruice's version. Bunsen's emendation would, however, seem untenable.
112 Concerning Secundus and Epiphanes, see Irenaeus, i. 11; Theodoret, Haer. Fab., i. 5-9; Epiphanius, xxxii. I, 3, 4; Tertullian, Adv. Valent., c. xxxviii.; and St. Augustine, Haer., xi. Hippolytus, in his remarks on Secundus and Epiphanes, borrows from St. Irenaeus.
113 Concerning Ptolemaeus, see Irenaeus, i. 12; Tertullian, De Praescript., c. xlix.; and Advers. Valent., c. viii.; Epiphanius, Haer., xxxiii. 3-7; and Theodoret, Haeret. Fab., i. 8.
114 Concerning Marcus, see Irenaeus, i. 12-18; Tertullian, Praescript., c. l.; Epiphanius, Haer., xxxiv.; Theodoret, Haeret. Fab., i. 9; St. Augustine, Haer., c. xiv.; and St. Jerome's 29th Epistle.
115 energwn: Bunsen reads drwn, which has the same meaning. Cruice reads aiwrwn, but makes no attempt at translation. Miller's reading is dwrwn, which is obviously corrupt, but for which dolwnhas been suggested, and with good show of reason.
116 analuomenou: same read anaduomenou, which is obviously untenable.
117 [ Here was an awful travesty of the heresy of a later day which introduced" the miracle of Bolsena" and the Corpus-Christicelebration. See Robertson, Hist., vol. iii. p. 604.]
118 [Buusen (vol. i. p 72-75) makes useful comments.]
119 Hippolytus has already employed this word, adromesteron, in the Proaemium. It literally means, of strong or compact parts. Hippolytus, however, uses it m contrast to the expression Leptomerhj, in reference to his Summary of Heresies. Bunsen thinks that Hippolytus means to say that Irenaeus expressed himself rather too strongly, and that the Marcosians, on meeting with Irenaeus' assertions, indignantly repudiated them. Dr. Wordsworth translates adromerwj(in the Proaemium), "with rude generality,"-a rendering scarcely in keeping with the passage above.
120 The largest extract from Irenaeus is that which follows-the explanation of the heresy o( Marcus. From this to the end of book vi. occurs in Irenaeus likewise. Hippolytus' text does not always accurately correspond with that of his master. The divergence, however, is inconsiderable, and may sometimes be traceable to the error of the transcriber.
121 Hippolytus uses two words to signify letters, oixeionand gramma. The former strictly means an articulate sound as the basis of language or of written words, and the latter the sound itself when represented by a particular symbol or sign.
122 [Rev. iii. 14. A name of Christ. This word is travestied as the name Logosalso, most profanely.]
123 This is Duncker's emendation, suggested by Irenaeus' text. Miller reads ton topon, which yields scarcely any meaning.
124 Hippolytus' text has been here corrected from that of Irenaeus.
125 This is a correction from Progenitor, on the authority of Irenaeus and Epiphanius.
126 Propatora: Irenaeus reads Patrodora, which is adopted by Schneidewin, and translated patrium.
127 The reading is doubtful. The translator adopts Scott's emendation.
128 [See note 1, p. 94 supra, on "Amen." Comp. Irenaeus, vol. i. p. 393, this series. This name of Jesus does, indeed, run through all Scripture, in verbal and other forms; Gen. xlix, 18and in Joshua, as a foreshadowing.]
129 Irenaeus has "known."
130 eikonikaj. This is Irenaeus' reading. Miller has eikonaj(representations).
131 aporroian: some read aporian, which is obviously erroneous.
132 up= auta ; Irenaeus reads uper authn, and Massuet upenerqen.
133 The deficiency consisted in there not being three ogdoads. The sum total was twenty-four, but there was only one ogdoad-Logos and Zoe. The other two-Pater and Alethen, and Anthropos and Ecclesia-had one above and one below an ogdoad.
134 twn oktwhas been substituted for tw nohtw, an obviously corrupt reading. The correction is supplied by Irenaeus.
135 Or, "ecnnomy."
136 Christ went up with the three apostles, and was therefore the fourth Himself: by the presence of Moses and Elias, He became the sixth: Matt. xvii. 1: Mark ix. 2.
137 The Greek word for dove is peristera, the letters of which represent 801, as may be seen thus: - p=80 e=5 r=I00 s=200i=10 t=300 e=5 r=100 a=1 ___ 801 This, therefore, is equipollent with Alpha and Omega, as a is equal to I, and w to 800. [Stuff! Bunsen, very naturally, exclaims.]
138 Irenaeus has the sentence thus: "so also the soul in babes, lamenting and bewailing Marcus, glorifies him."
139 Ps. viii. 2.
140 Ps. xix. 1.
141 Hippolytus here omits some passages which are to be found in Irenaeus.
142 Literally, "being twice two:" pnme for ousai read ousiai. Irenaeus has epi duo ousai, i.e., "which being (added) into two."
143 Hippolytus has only the word "twenty-four," to which Schneidewin supplies "letters," and Irenaeus" forms," as given above. Hippolytus likewise omits the word "produced," which Irenaeus supplies. The text of the latter is taj eikosetessaraj apekuhsan morfaj.
144 Irenaeus adds, "which being added together, I mean the twice five and twice seven, complete the number of the twenty-four ( forms) ."
145 The parenthetical words had fallen into a wrong part of the sentence, and are placed here by Schneidewin.
146 This is a correction for "expressed" from Irenaeus. Marcus observes the distinction afterwards.
147 kata en grammatwn. The ms.. has eggramatwn. Irenaeus omits these words.
148 This entire sentence is wanting in Irenaeus.
149 Corrected from Chri, which is in the ms..
150 Irenaeus has the passage thus; "And for this reason He says that He is Alpha and Omega, that He may manifest the dove, inasmuch as this bird (symbolically) involves this number (801)." See a previous note in chap. xiii. p. 95. supra.
151 Part of this sentence is supplied from Irenaeus.
152 Hippolytus here omits the following sentence found in Irenaeus: "And again thus-of the first quarternion, when added into itself, in accordance with a progression of number, appeared the number ten, and so forth."
153 Luke i. 26-38.
154 Or, "of the Son," an obvious mistake.
155 Irenaeus has, "And the Virgin exhibited the place of Ecclesia."
156 Irenaeus adds, "whom the Father of the universe selected, for passage through the womb, by means of the Logos, for recognition of Himself."
157 Cruice thinks that for stars we should read "numbers," but gives no explanation of the meaning of metewra. This word, as applied to numbers, might refer to "the astrological phenomena" deducible by means of numierical calculations.
158 A comparison of Hippolytus with Irenaeus, as regards what follows, manifests many omissions in the former.
159 Following Irenaeus, the passage would be rendered thus: "And therefore, on account of its having the remarkable (letter) concomitant with it, they style the dodecade a remarkable passion." Massuet, in his Annotations on Irenaeus, gives the following explanation of the above statement, which is made by Hippolytus likewise. From the twelfth number, by once abstracting the remarkable (number), which does not come into the order and number of the letters, eleven letters remain. Hence in the dodecade, the paqoj, or what elsewhere the heretics call the "Hysterema," is a defect of one letter. And this is a symbol of the defect or suffering which, upon the withdrawal of one Aeon, happended unto the last dodecade of Aeons.
160 Hippolytus' statement is less copious and less clear than that of Irenaeus, who explains the defect of the letter to be symbolical of an apostasy of one of the Aeons, and that this one was a female.
161 Luke xv. 4-10.
162 Marcus' explanation of this, as furnished by Irenaeus, is more copions than Hippolytus'.
163 The allusion here seems to be to the habit among the ancients of employing the tinkers for counting, those of the left hand being used for all numbers under 100, and those of the right for the numbers above it. To this custom the poet Juvenal alludes, when he says of Nestor: -Atque suos jam dextera computat annos. That is, that he was one hundred years old.
164 Or, "sketched out" (Irenaeus).
165 Or, "radiant."
166 Or, "measured."
167 Massuet gives the following explanation: The sun each day describes a circle which is divided into twelve parts of 30 degrees each, and consists of 360 degrees. And as for each of the hours, where days and nights are equal, 15 degrees are allowed, it follows that in two hours, that is, in the twelfth part of a day, the sun completes a progress of 30 degrees.
168 Or, "of the same substance."
169 Or, "blamelessness."
170 Or, "strange."
171 [The Apostle John delights to call himself a presbyter, and St. Peter claims to be co-presbyter with the elders whom he exhorts. The Johannean school of primitive theologians seem to love this expression pre-eminently. It was almost as little specific in the primitive age as that of pastoror ministerin our own.]