Padres ante-Nicenos, Vol. V: Padres del siglo III: Hipólito, Cipriano, Caio, Novaciano, Apéndice. texto completo

When, therefore, according to these (heretics), the entire world and super-mundane entities were finished, and (when) nothing exists labouring under deficiency, there still remains in the (conglomeration of) all germs the third Sonship, which had been left behind in the Seed to confer benefits and receive them. And it must needs be that the Sonship which had been left behind ought likewise to be revealed and reinstated above. And His place should be above the Conterminous Spirit, near the refined and imitative Sonship and the Non-Existent One. But this would be in accordance with what has been written, he says: "And the creation itself groaneth together, and travaileth in pain together, waiting for the manifestation of the sons of God."⁴⁰ Now, we who are spiritual are sons, he says, who have been left here to arrange, and mould, and rectify, and complete the souls which, according to nature, are so constituted as to continue in this quarter of the universe. "Sin, then, reigned from Adam unto Moses,"⁴¹ as it has been written. For the Great Archon exercised dominion and possesses an empire with limits extending as far as the firmament. And He imagines Himself alone to be God, and that there exists nothing above Him, for (the reason that) all things have been guarded by unrevealed Siope. This, he says, is the mystery which has not been made known to former generations; but in those days the Great Archon, the Ogdoad, was King and Lord, as it seemed, of the universe. But (in reality) the Hebdomad was king and lord of this quarter of the universe, and the Ogdoad is Arrhetus, whereas the Hebdomad is Rhetus. This, he says, is the Archon of the Hebdomad, who has spoken to Moses, and says: "I am the God of Abraham, and Isaac, and Jacob, and I have not manifested unto them the name of God"⁴² (for so they wish that it had been written)-that is, the God, Arrhetus, Archon of the Ogdoad. All the prophets, therefore, who were before the Saviour uttered their predictions, he says, from this source (of inspiration). Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named.⁴³ And (the Gospel) came in reality, though nothing descended from above; nor did the blessed Sonship retire from that Inconceivable, and Blessed, (and) Non-Existent God. Nay, (far from it;) for as Indian naphtha, when lighted merely⁴⁴ from a considerably long distance, nevertheless attracts fire (towards it), so from below, from the formlessness of the conglomeration (of all germs), the powers pass upwards as far as the Sonship. For, according to the illustration of the Indian naphtha, the Son of the Great Archon of the Ogdoad, as if he were some (sort of) naphtha, apprehends and seizes conceptions from the Blessed Sonship, whose place of habitation is situated after that of the Conterminous (Spirit). For the power of the Sonship which is in the midst of the Holy Spirit, (that is,) in, the midst of the (Conterminous) Spirit, shares the flowing and rushing thoughts of the Sonship with the Son of the Great Archon.

Chapter XIV.-Whence Came the Gospel; The Number of Heavens According to Basilides; Explanation of Christ's Miraculous Conception.

The Gospel then came, says (Basilides), first from the Sonship through the Son, that was seated beside the Archon, to the Archon, and the Archon learned that He was not God of the universe, but was begotten. But (ascertaining that) He has above Himself the deposited treasure of that Ineffable and Unnameable (and) Non-existent One, and of the Sonship, He was both converted and filled with terror, when He was brought to understand in what ignorance He was (involved). This, he says, is what has been declared: "The fear of the Lord is the beginning of wisdom."⁴⁵ For, being orally instructed by Christ, who was seated near, he began to acquire wisdom, (inasmuch as he thereby) learns who is the Non-Existent One, what the Sonship (is), what the Holy Spirit (is), what the apparatus of the universe (is), and what is likely to be the consummation of things. This is the wisdom spoken in a mystery, concerning which, says (Basilides), Scripture uses the following expressions: "Not in words taught of human wisdom, but in (those) taught of the Spirit."⁴⁶ The Archon, then, being orally instructed, and taught, and being (thereby) filled with fear, proceeded to make confession concerning the sin which He had committed in magnifying Himself. This, he says, is what is declared: "I have recognised my sin, and I know my transgression, (and) about this I shall confess for ever."⁴⁷ When, then, the Great Archon had been orally instructed, and every creature of the Ogdoad had been orally instructed and taught, and (after) the mystery became known to the celestial (powers), it was also necessary that afterwards the Gospel should come to the Hebdomad, in order likewise that the Archon of the Hebdomad might be similarly instructed and indoctrinated into the Gospel. The Son of the Great Archon (therefore) kindled in the Son of the Archon of the Hebdomad the light which Himself possessed and had kindled from above from the Sonship. And the Son of the Archon of the Hebdomad had radiance imparted to Him, and He proclaimed the Gospel to the Archon of the Hebdomad. And in like manner, according to the previous account, He Himself was both terrified and induced to make confession. When, therefore, all (beings) in the Hebdomad had been likewise enlightened, and had the Gospel announced to them (for in these regions of the universe there exist, according to these heretics, creatures infinite (in number), viz., Principalities and Powers and Rulers, in regard of which there is extant among the (Basilidians)⁴⁸ a very prolix and verbose treatise, where they allege that there are three hundred and sixty-five heavens, and that the great Archon of these is Abrasax,⁴⁹ from the fact that his name comprises the computed number 365, so that, of course, the calculation of the title includes all (existing) things, and that for these reasons the year consists of so many days);-but when, he says, these (two events, viz., the illumination of the Hebdomad and the manifestation of the Gospel) had thus taken place, it was necessary, likewise, that afterwards the Formlessness existent in our quarter of creation should have radiance imparted to it, and that the mystery should be revealed to the Sonship, which had been left behind in Formlessness, just like an abortion.

Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; "⁵⁰ and, "I have heard inexpressible words which it is not possible for man to declare."⁵¹ The light, (therefore,) which came down from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus the son of Mary, and he had radiance imparted to him by being illuminated with the light that shone upon him. This, he says, is that which has been declared: "The Holy Spirit will come upon thee,"⁵² (meaning) that which proceeded from the Sonship through the conterminous spirit upon the Ogdoad and Hebdomad, as far as Mary; "and the power of the Highest will overshadow thee," (meaning) the power of the anointing,⁵³ (which streamed) from the (celestial) height above (through) the Demiurge, as far as the creation, which is (as far as) the Son. And as far as that (Son) he says the world consisted thus. And as far as this, the entire Sonship, which is left behind for benefiting the souls in Formlessness, and for being the recipient in turn of benefits,-(this Sonship, I say,) when it is transformed, followed Jesus, and hastened upwards, and came forth purified. And it becomes most refined, so that it could, as the first (Sonship), hasten upwards through its own instrumentality. For it possesses all the power that, according to nature, is firmly connected with the light which from above shone down (upon earth).

Chapter XV.-God's Dealings with the Creature; Basilides' Notion of (1) the Inner Man, (2) the Gospel; His Interpretation of the Life and Sufferings of Our Lord.

When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now,⁵⁴ and is tormented, and waits for the manifestation of the sons of God, in order that all who are men of the Sonship may ascend from thence. When this takes place, God, he says, will bring upon the whole world enormous ignorance, that all things may continue according to nature, and that nothing may inordinately desire anything of the things that are contrary to nature. But (far from it); for all the souls of this quarter of creation, as many as possess the nature of remaining immortal in this (region) only, continue (in it), aware of nothing superior or better (than their present state). And there will not prevail any rumour or knowledge in regions below, concerning beings whose dwelling is placed above, lest subjacent souls should be wrung with torture from longing after impossibilities. (It would be) just as if a fish were to crave to feed on the mountains along with sheep. (For) a wish of this description would, he says, be their destruction. All things, therefore, that abide in (this) quarter⁵⁵ are incorruptible, but corruptible if they are disposed to wander and cross over from the things that are according to nature. In this way the Archon of the Hebdomad will know nothing of superjacent entities. For enormous ignorance will lay hold on this one likewise, in order that sorrow, and grief, and groaning may depart from him; for he will not desire aught of impossible things, nor will he be visited with anguish. In like manner, however, the same ignorance will lay hold also on the Great Archon of the Ogdoad, and similarly on all the creatures that are subject unto him, in order that in no respect anything may desire aught of those things that are contrary to nature, and may not (thus) be overwhelmed with sorrow. And so there will be the restitution of all things which, in conformity with nature, have from the beginning a foundation in the seed of the universe, but will be restored at (their own) proper periods. And that each thing, says (Basilides), has its own particular times, the Saviour is a sufficient (witness⁵⁶ ) when He observes, "Mine hour is not yet come."⁵⁷ And the Magi (afford similar testimony) when they gaze wistfully upon the (Saviour's) star.⁵⁸ For (Jesus) Himself was, he says, mentally preconceived at the time of the generation of the stars, and of the complete return to their starting-point of the seasons in the vast conglomeration (of all germs). This is, according to these (Basilidians), he who has been conceived as the inner spiritual man in what is natural (now this is the Sonship which left there the soul, not (that it might be) mortal, but that it might abide here according to nature, just as the first Sonship left above in its proper locality the Holy Spirit, (that is, the spirit) which is conterminous),-(this, I say, is he who has been conceived as the inner spiritual man, and) has then been arrayed in his own peculiar soul.

In order, however, that we may not omit any of the doctrines of this (Basilides), I shall likewise explain whatever statements they put forward respecting a gospel. For gospel with them, as has been elucidated, is of super-mundane entities the knowledge which the Great Archon did not understand. As, then, it was manifested unto him that there are likewise the Holy Spirit-that is, the conterminous (spirit)-and the Sonship, and the Non-Existent God, the cause of all these, he rejoiced at the communications made to him, and was filled with exultation. According to them, this constitutes the gospel. Jesus, however, was born, according to these (heretics), as we have already declared. And when the generation which has been previously explained took place, all the events in our Lord's life occurred, according to them, in the same manner as they have been described in the Gospels. And these things happened, he says, in order that Jesus might become the first-fruits of a distinction of the different orders (of created objects) that had been confused together.⁵⁹ For when the world had been divided into an Ogdoad, which is the head of the entire world,-now the great Archon is head of the entire world,-and into a Hebdomad,-which is the head of the Hebdomad, the Demiurge of subjacent entities,-and into this order of creatures (that prevails) amongst us, where exists Formlessness, it was requisite that the various orders of created objects that had been confounded together should be distinguished by a separating process performed by Jesus. (Now this separation) that which was his corporeal part suffered, and this was (the part) of Formlessness and reverted into Formlessness. And that was resuscitated which was his psychical part, and this was (part) of the Hebdomad, and reverted into the Hebdomad. And he revived that (element in his nature) which was the peculiar property of the elevated region where dwells the Great Archon, and (that element) remained beside the Great Archon. And he carried upwards as far as (that which is) above that which was (the peculiar property) of the conterminous spirit, and he remained in the conterminous spirit. And through him there was purified the third Sonship, which had been left for conferring benefits, and receiving them. And (through Jesus) it ascended towards the blessed Sonship, and passed through all these. For the entire purpose of these was the blending together of, as it were, the conglomeration of all germs, and the distinction of the various orders of created objects, and the restoration into their proper component parts of things that had been blended together. Jesus, therefore, became the first-fruits of the distinction of the various orders of created objects, and his Passion took place for not any other reason than the distinction which was thereby brought about in the various orders of created objects that had been confounded together. For in this manner (Basilides) says that the entire Sonship, which had been left in Formlessness for the purpose of conferring benefits and receiving them, was divided into its component elements, according to the manner in which also the distinction of natures had taken place in Jesus. These, then, are the legends which likewise Basilides details after his sojourn in Egypt;⁶⁰ and being instructed by the (sages of this country) in so great a system of wisdom, (the heretic) produced fruits of this description.

Chapter XVI.-The System of Saturnilus.

But one Saturnilus,⁶¹ who flourished about the same period with Basilides,⁶² but spent his time in Antioch, (a city) of Syria, propounded opinions akin to whatever (tenets) Menander (advanced). He asserts that there is one Father, unknown to all-He who had made angels, archangels, principalities, (and) powers; and that by certain angels, seven (in number), the world was made, and all things that are in it. And (Saturnilus affirms) that man was a work of angels. There had appeared above from (the Being of) absolute sway, a brilliant⁶³ image; and when (the angels) were not able to detain this, on account of its immediately, he says, returning with rapidity upwards, they exhorted one another, saying, "Let us make man in our likeness and image."⁶⁴ And when the figure was formed, and was not, he says, able, owing to the impotence of the angels, to lift up itself, but continued writhing as a worm, the Power above, compassionating him on account of his having been born in its own image, sent forth a scintillation of life, which raised man up, and caused him to have vitality. (Saturnilus) asserts that this scintillation of life rapidly returns after death to those things that are of the same order of existence; and that the rest, from which they have been generated, are resolved into those. And the Saviour⁶⁵ he supposed to be unbegotten and incorporeal, and devoid of figure. (Saturnilus,) however, (maintained that Jesus) was manifested as man in appearance only. And he says that the God of the Jews is one of the angels, and, on account of the Father's wishing to deprive of sovereignty all the Archons, that Christ came for the overthrow of the God of the Jews, and for the salvation of those that believe upon Him; and that these have in them the scintillation of life. For he asserted that two kinds of men had been formed by the angels,-one wicked, but the other good. And, since demons from time to time assisted wicked (men, Saturnilus affirms) that the Saviour came for the overthrow of worthless men and demons, but for the salvation of good men. And he affirms that marriage and procreation are from Satan. The majority, however, of those who belong to this (heretic's school) abstain from animal food likewise, (and) by this affectation of asceticism (make many their dupes). And (they maintain) that the prophecies have been uttered, partly by the world-making angels, and partly by Satan, who is also the very angel whom they suppose to act in antagonism to the cosmical⁶⁶ (angels), and especially to the God of the Jews. These, then, are in truth the tenets of Saturnilus.

Chapter XVII.-Marcion; His Dualism; Derives His System from Empedocles; Sketch of the Doctrine of Empedocles.

But Marcion,⁶⁷ a native of Pontus, far more frantic than these (heretics), omitting the majority of the tenets of the greater number (of speculators), (and) advancing into a doctrine still more unabashed, supposed (the existence of) two originating causes of the universe, alleging one of them to be a certain good (principle), but the other an evil one. And himself imagining that he was introducing some novel (opinion), founded a school full of folly, and attended by men of a sensual mode of life, inasmuch as he himself was one of lustful propensities.⁶⁸ This (heretic) having thought that the multitude would forget that he did not happen to be a disciple of Christ, but of Empedocles,⁶⁹ who was far anterior to himself, framed and formed the same opinions,-namely, that there are two causes of the universe, discord and friendship. For what does Empedocles say respecting the plan of the world? Even though we have previously spoken (on this subject), yet even now also, for the purpose, at all events, of comparing the heresy of this plagiarist (with its source), we shall not be silent.

This (philosopher) affirms that all the elements out of which the world consists and derives its being, are six: two of them material, (viz.,) earth and water; and two of them instruments by which material objects are arranged and altered, (viz.,) fire and air; and two of them, by means of the instruments, operating upon matter and fashioning it, viz., discord and friendship. (Empedocles) expresses himself somehow thus:-

"The four roots of all things hear thou first:

Brilliant Jove, and life-giving Juno and Aidoneus,

And Nestis, who with tears bedews the mortal font."⁷⁰

Jupiter is fire, and life-giving Juno earth, which produces fruits for the support of existence; and Aidoneus air, because although through him we behold all things, yet himself alone we do not see. But Nestis is water, for this is a sole vehicle of (food), and thus becomes a cause of sustenance to all those that are being nourished; (but) this of itself is not able to afford nutriment to those that are being nourished. For if it did possess the power of affording nutriment, animal life, he says, could never be destroyed by famine, inasmuch as water is always superabundant in the world. For this reason he denominates Nestis water, because, (though indirectly) being a cause of nutriment, it is not (of itself) competent to afford nutriment to those things that are being nourished. These, therefore-to delineate them as by way of outline-are the principles that comprise (Empedocles') entire theory of the world: (viz.,) water and earth, out of which (proceed) generated entities; fire and spirit, (which are) instruments and efficient (causes), but discord and friendship, which are (principles) artistically fabricating (the universe). And friendship is a certain peace, and unanimity, and love, whose entire effort is, that there should be one finished and complete world. Discord, however, invariably separates that one (world), and subdivides it, or makes many things out of one. Therefore discord is of the entire creation a cause which he styles "oulomenon," that is, destructive. For it is the concern of this (discord), that throughout every age the creation itself should continue to preserve its existing condition. And ruinous discord has been (thus) a fabricator and an efficient cause of the production of all generated entities; whereas friendship (is the cause) of the eduction, and alteration, and restoration of existing things into one system. And in regard of these (causes), Empedocles asserts that they are two immortal and unbegotten principles, and such as have not as yet received an originating cause of existence. (Empedocles) somewhere or other (expresses himself) in the following manner:-

"For if both once it was, and will be; never, I think,

Will be the age eternal void of both of these."⁷¹

(But) what are these (two)? Discord and Friendship; for they did not begin to come into being, but pre-existed and always will exist, because, from the fact of their being unbegotten, they are not able to undergo corruption. But fire, (and water,) and earth, and air, are (entities) that perish and revive. For when these generated (bodies), by reason of Discord, cease to exist, Friendship, laying hold on them, brings them forward, and attaches and associates them herself with the universe. (And this takes place) in order that the Universe may continue one, being always ordered by Friendship in a manner one and the same, and with (uninterrupted) uniformity.

When, however, Friendship makes unity out of plurality, and associates with unity separated entities, Discord, again, forcibly severs them from unity, and makes them many, that is, fire, water, earth, air, (as well as) the animals and plants produced from these, and whatever portions of the world we observe. And in regard of the form of the world, what sort it is, (as) arranged by Friendship, (Empedocles) expresses himself in the following terms:-

"For not from back two arms arise,

Not feet, not nimble knees, not genital groin,

But a globe it was, and equal to itself it is."⁷²

An operation of this description Friendship maintains, and makes (one) most beautiful form of the world out of plurality. Discord, however, the cause of the arrangement of each of the parts (of the universe), forcibly severs and makes many things out of that one (form). And this is what Empedocles affirms respecting his own generation:-

"Of these I also am from God a wandering exile."⁷³

That is, (Empedocles) denominates as God the unity and unification of that (one form) in which (the world) existed antecedent to the separation and production (introduced) by Discord among the majority of those things (that subsisted) in accordance with the disposition (effected) by Discord. For Empedocles affirms Discord to be a furious, and perturbed, and unstable Demiurge, (thus) denominating Discord the creator of the world. For this constitutes the condemnation and necessity of souls which Discord forcibly severs from unity, and (which it) fashions and operates upon, (according to Empedocles,) who expresses himself after some such mode as, the following:-

"Who perjury piles on sin,

While demons gain a life prolonged; "⁷⁴

meaning by demons long-lived souls, because they are immortal, and live for lengthened ages:-

"For thrice ten thousand years banished from bliss; "⁷⁵

denominating as blissful, those that have been collected by Friendship from the majority of entities into the process of unification (arising out) of the intelligible world. He asserts that those are exiles, and that

"In lapse of time all sorts of mortal men are born,

Changing the irksome ways of life"⁷⁶

He asserts the irksome ways to be the alterations and transfigurations of souls into (successive) bodies. This is what he says:-

"Changing the irksome ways of life."

For souls "change," body after body being altered, and punished by Discord, and not permitted to continue in the one (frame), but that the souls are involved in all descriptions of punishment by Discord being changed from body to body. He says:-

"Aethereal force to ocean drives the souls,

And ocean spurts them forth on earth's expanse,

And earth on beams of blazing sun, who flings

(The souls) on aether's depths, and each from each

(A spirit) takes, and all with hatred burn."⁷⁷

This is the punishment which the Demiurge inflicts, just as some brazier moulding (a piece of) iron, and dipping it successively from fire into water. For fire is the aether whence the Demiurge transfers the souls into the sea; and land is the earth: whence he uses the words, from water into earth, and from earth into air. This is what (Empedocles) says:-

"And earth on beams

Of blazing sun, who flings (the souls)

On aether's depths, and each from each

A (spirit) takes, and all with hatred burn."

The souls, then, thus detested, and tormented, and punished in this world, are, according to Empedocles, collected by Friendship as being a certain good (power), and (one) that pities the groaning of these, and the disorderly and wicked device of furious Discord. And (likewise Friendship is) eager, and toils to lead forth little by little the souls from the world, and to domesticate them with unity, in order that all things, being conducted by herself, may attain unto unification. Therefore on account of such an arrangement on the part of destructive Discord of this divided world, Empedocles admonishes his disciples to abstain from all sorts of animal food. For he asserts that the bodies of animals are such as feed on the habitations of punished souls. And he teaches those who are hearers of such doctrines (as his), to refrain from intercourse with women. (And he issues this precept) in order that (his disciples) may not co-operate with and assist those works which Discord fabricates, always dissolving and forcibly severing the work of Friendship. Empedocles asserts that this is the greatest law of the management of the universe, expressing himself somehow thus:-

"There's something swayed by Fate, the ancient,

Endless law of gods, and sealed by potent oaths."⁷⁸

He thus calls Fate the alteration from unity into plurality, according to Discord, and from plurality into unity, according to Friendship. And, as I stated, (Empedocles asserts) that there are four perishable gods, (viz.,) fire, water, earth, (and) air. (He maintains,) however, that there are two (gods) which are immortal, unbegotten, (and) continually hostile one to the other, (namely) Discord and Friendship. And (he asserts) that Discord always is guilty of injustice and covetousness, and forcible abduction of the things of Friendship, and of appropriation of them to itself. (He alleges,) however, that Friendship, inasmuch as it is always and invariably a certain good (power), and intent on union, recalls and brings towards (itself), and reduces to unity, the parts of the universe that have been forcibly severed, and tormented, and punished in the creation by the Demiurge. Some such system of philosophy as the foregoing is advanced for us by Empedocles concerning the generation of the world, and its destruction, and its constitution, as one consisting of what is good and bad. And he says that there is likewise a certain third power which is cognised by intellect, and that this can be understood from these, (viz., Discord and Friendship,) expressing himself somehow thus:-

"For if, 'neath hearts of oak, these truths you fix,

And view them kindly in meditations pure,

Each one of these, in lapse of time, will haunt you,

And many others, sprung of these, descend.

For into every habit these will grow, as Nature prompts;

But if for other things you sigh, which, countless, linger

Undisguised 'mid men, and blunt the edge of care,

As years roll on they'll leave you fleetly,

Since they yearn to reach their own beloved race;

For know that all possess perception and a share of mind."⁷⁹

Chapter XVIII.-Source of Marcionism; Empedocles Reasserted as the Suggester of the Heresy.

When, therefore, Marcion or some one of his hounds barks against the Demiurge, and adduces reasons from a comparison of what is good and bad, we ought to say to them, that neither Paul the apostle nor Mark, he of the maimed finger,⁸⁰ announced such (tenets). For none of these (doctrines) has been written in the Gospel according to Mark. But (the real author of the system) is Empedocles, son of Meto, a native of Agrigentum. And (Marcion) despoiled this (philosopher), and imagined that up to the present would pass undetected his transference, under the same expressions, of the arrangement of his entire heresy from Sicily into the evangelical narratives. For bear with me, O Marcion: as you have instituted a comparison of what is good and evil, I also to-day will institute a comparison following up your own tenets, as you suppose them to be. You affirm that the Demiurge of the world is evil-why not hide your countenance in shame, (as thus) teaching to the Church the doctrines of Empedocles? You say that there is a good Deity who destroys the works of the Demiurge: then do not you plainly preach to your pupils, as the good Deity, the Friendship of Empedocles. You forbid marriage, the procreation of children, (and) the abstaining from meats which God has created for participation by the faithful, and those that know the truth.⁸¹ (Thinkest thou, then,) that thou canst escape detection, (while thus) enjoining the purificatory rites of Empedocles? For in point of fact you follow in every respect this (philosopher of paganism), while you instruct your own disciples to refuse meats, in order not to eat any body (that might be) a remnant of a soul which has been punished by the Demiurge. You dissolve marriages that have been cemented by the Deity. And here again you conform to the tenets of Empedocles, in order that for you the work of Friendship may be perpetuated as one (and) indivisible. For, according to Empedocles, matrimony separates unity, and makes (out of it) plurality, as we have proved.

Chapter XIX.-The Heresy of Prepon; Follows Empedocles; Marcion Rejects the Generation of the Saviour.

The principal heresy of Marcion, and (the one of his) which is most free from admixture (with other heresies), is that which has its system formed out of the theory concerning the good and bad (God). Now this, it has been manifested by us, belongs to Empedocles. But since at present, in our times, a certain follower of Marcion, (namely) Prepon, an Assyrian,⁸² has endeavoured to introduce something more novel, and has given an account of his heresy in a work inscribed to Bardesanes, an Armenian, neither of this will I be silent. In alleging that what is just constitutes a third principle, and that it is placed intermediate between what is good and bad, Prepon of course is not able to avoid (the imputation of inculcating) the opinion of Empedocles. For Empedocles asserts that the world is managed by wicked Discord, and that the other (world) which (is managed) by Friendship, is cognisable by intellect. And (he asserts) that these are the two different principles of good and evil, and that intermediate between these diverse principles is impartial reason, in accordance with which are united the things that have been separated by Discord, (and which,) in accordance with the influence of Friendship, are accommodated to unity. The impartial reason itself, that which is an auxiliary to Friendship, Empedocles denominates "Musa." And he himself likewise entreats her to assist him, and expresses himself somehow thus:-

"For if on fleeting mortals, deathless Muse,

Thy care it be that thoughts our mind engross,

Calliope, again befriend my present prayer,

As I disclose a pure account of happy gods."⁸³

Marcion, adopting these sentiments, rejected altogether the generation of our Saviour. He considered it to be absurd that tinder the (category of a) creature fashioned by destructive Discord should have been the Logos that was an auxiliary to Friendship-that is, the Good Deity. (His doctrine,) however, was that, independent of birth, (the Logos) Himself descended from above in the fifteenth year of the reign of Tiberius Caesar, and that, as being intermediate between the good and bad Deity, He proceeded to give instruction in the synagogues. For if He⁸⁴ is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all (admixture of) evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states,⁸⁵ and as Himself acknowledges: "Why call ye me good? there is one good,"⁸⁶ These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that (ancient speculator) into his own system of thought, and (out of Empedocles) constructed his (own) impious heresy. But I consider that this has been sufficiently refuted by us, and that I have not omitted any opinion of those who purloin their opinions from the Greeks, and act despitefully towards the disciples of Christ, as if they had become teachers to them of these (tenets). But since it seems that we have sufficiently explained the doctrines of this (heretic), let us see what Carpocrates says.

Chapter XX.-The Heresy of Carpocrates; Wicked Doctrines Concerning Jesus Christ; Practise Magical Arts; Adopt a Metempsychosis.

Carpocrates⁸⁷ affirms that the world and the things in it were made by angels, far inferior to the unbegotten Father; and that Jesus was generated of Joseph, and that, having been born similar to (other) men, He was more just than the rest (of the human race). And (Carpocrates asserts) that the soul (of Jesus), inasmuch as it was made vigorous and undefiled, remembered the things seen by it in its converse with the unbegotten God. And (Carpocrates maintains) that on this account there was sent down upon (Jesus) by that (God) a power, in order that through it He might be enabled to escape the world-making (angels). And (he says) that this power, having passed through all, and having obtained liberty in all, again ascended⁸⁸ to God (Himself). And (he alleges) that in the same condition with (the soul of Jesus are all the souls) that embrace similar objects of desire with the (power just alluded to). And they assert that the soul of Jesus, (though,) according to law, it was disciplined in Jewish customs, (in reality) despised them. And (he says) that on this account (Jesus) received powers whereby, He rendered null and void the passions incidental to men for their punishment. And (he argues), therefore, that the (soul), which, similarly with that soul of Christ, is able to despise the world-making Archons, receives in like man-her power for the performance of similar acts. Wherefore, also, (according to Carpocrates, there are persons who) have attained unto such a degree of pride as to affirm some of themselves to be equal to Jesus Himself, whereas others among them to be even still more powerful. But (they also contend) that some enjoy an excellence above the disciples of that (Redeemer), for instance Peter and Paul, and the rest of the Apostles, and that these are in no respect inferior to Jesus. And (Carpocrates asserts) that the souls of these have originated from that supernal power, and that consequently they, as equally despising the world-making (angels), have been deemed worthy of the same power, and (of the privilege) to ascend to the same (place). If, however, any one would despise earthly concerns more than did that (Saviour, Carpocrates says) that such a one would be able to become superior to (Jesus, The followers of this heretic) practise their magical arts and incantations, and spells and voluptuous feasts. And (they are in the habit of invoking the aid of) subordinate demons and dream-senders, and (of resorting to) the rest of the tricks (of sorcery), alleging that they possess power for now acquiring sway over the Archons and makers of this world, nay, even over all the works that are in it.

(Now these heretics) have themselves been sent forth by Satan, for the purpose of slandering before the Gentiles the divine name of the Church. (And the devil's object is,) that men hearing, now after one fashion and now after another, the doctrines of those (heretics), and thinking that all of us are people of the same stamp, may turn away their ears from the preaching of the truth, or that they also, looking, (without abjuring,) upon all the tenets of those (heretics), may speak hurtfully of us. (The followers of Carpocrates) allege that the souls are transferred from body to body, so far as that they may fill up (the measure of) all their sins. When, however, not one (of these sins) is left, (the Carpocratians affirm that the soul) is then emancipated, and departs unto that God above of the world-making angels, and that in this way all souls will be saved. If, however, some (souls), during the presence of the soul in the body for one life, may by anticipation become involved in the full measure of transgressions, they, (according to these heretics,) no longer undergo metempsychosis. (Souls of this sort,) however, on paying off at once all trespasses, will, (the Carpocratians say,) be emancipated from dwelling any more in a body. Certain, likewise, of these (heretics) brand⁸⁹ their own disciples in the back parts of the lobe of the right ear. And they make counterfeit images of Christ, alleging that these were in existence at the time (during which our Lord was on earth, and that they were fashioned) by Pilate.⁹⁰

Chapter XXI.-The System of Cerinthus Concerning Christ.

But a certain Cerinthus,⁹¹ himself being disciplined in the teaching of the Egyptians, asserted that the world was not made by the primal Deity, but by some virtue which was an offshoot from that Power which is above all things, and which (yet) is ignorant of the God that is above all. And he supposed that Jesus was not generated from a virgin, but that he was born son of Joseph and Mary, just in a manner similar with the rest of men, and that (Jesus) was more just and more wise (than all the human race). And (Cerinthus alleges) that, after the baptism (of our Lord), Christ in form of a dove came down upon him, from that absolute sovereignty which is above all things. And then, (according to this heretic,) Jesus proceeded to preach the unknown Father,⁹² and in attestation (of his mission) to work miracles. It was, however, (the opinion of Cerinthus,) that ultimately Christ departed from Jesus, and that Jesus suffered and rose again; whereas that Christ, being spiritual,⁹³ remained beyond the possibility of suffering.

Chapter XXII.-Doctrine of the Ebionaeans.