 introduction of Irenaeus against heresies. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Irenaeus against heresies. Book one. Translated by Alexander Roberts and William H. Rombel. Introductory notice. The work of Irenaeus against heresies is one of the most precious remains of early Christian antiquity. It is devoted, on the one hand, to an account and refutation of those multi-form Gnostic heresies which prevailed in the latter half of the second century, and on the other hand, to an exposition and defense of the Catholic faith. In the prosecution of this plan, the author divides his work into five books. The first of these contains a minute description of the tenets of the various heretical sects, with occasional brief remarks in illustration of their absurdity, and in confirmation of the truth to which they were opposed. In the second book, Irenaeus proceeds to a more complete demolition of those heresies which he has already explained, and argues at great length against them, on grounds principally of reason. The three remaining books set forth more directly the true doctrines of revelation, as being an utter antagonism to the views held by the Gnostic teachers. In the course of this argument, many passages of scripture are quoted and commented on. Many interesting statements are made bearing on the rule of faith, and much important light is shed on the doctrines held, as well as to the practices observed by the Church of the Second Century. It may be made matter of regret that so large a portion of the work of Irenaeus is given to an exposition of the manifold Gnostic speculations. Nothing more absurd than these has probably been imagined by rational beings. Some ingenious and learned men have indeed endeavored to reconcile the wild theories of these heretics with the principles of reason. But, as Bishop Kay remarks, quote, a more arduous or unpromising undertaking cannot be well conceived, close quote. The fundamental object of the Gnostic speculations was doubtless to solve the two grand problems of all religious philosophy, these, how to account for the existence of evil, and how to reconcile the finite with the infinite. But these ancient theories were not more successful in grappling with such questions than have been their successors in modern times. And by giving loose reins to their imagination, they built up the most incongruous and ridiculous systems, while, by deserting the guidance of scripture, they were betrayed into the most pernicious and extravagant errors. Accordingly, the patience of the reader is sorely tried, in following our author through those mazes of absurdity which he treads, in explaining and refuting these Gnostic speculations. This is especially felt in the perusal of the first two books, which, as has been said, are principally devoted to an exposition and subversion of the various heretical systems. But the vagaries of the human mind, however melancholy in themselves, are never altogether destitute of instruction. And in dealing with those set before us in this work, we have not only the satisfaction of becoming acquainted with the currents of thought prevalent in these early times, but we obtain much valuable information regarding the Primitive Church, which, had it not been for these heretical schemes, might never have reached our day. Not a little of what is contained in the following pages will seem most unintelligible to the English reader, and it is scarcely more comprehensible to those who have pondered long on the original. We have inserted brief notes of explanation where these seemed specially necessary, but we have not thought it worthwhile to devote a great deal of space to the elucidation of those obscure Gnostic views, which, in so many varying forms, are set forth in this work. For the same reason, we give here no account of the origin, history, and successive phases of Gnosticism. Those who wish to know the views of the learned on these points may consult the writings of Neander, Bauer, and others among the Germans, or the lectures of Dr. Burton in English, while a succinct description of the whole matter will be found in the preliminary observations on the Gnostic system, prefixed to Harvey's edition of Irenaeus. The great work of Irenaeus, now for the first time translated into English, is, unfortunately, no longer extent in the original. It has come down to us only in the ancient Latin version, with the exception of the greater part of the first book, which has been preserved in the original Greek, through means of copious quotations made by Hippolytus and Epiphanaeus. The text, both Latin and Greek, is often most uncertain. Only three manuscripts of the work against heresies are at present known to exist. Others, however, were used in the earliest printed editions put forth by Erasmus. And as these codices were more ancient than any now available, it is greatly to be regretted that they have disappeared or perished. One of our difficulties throughout has been to fix the readings we should adopt, especially in the first book. Varieties of reading, actual or conjectural, have been noted only when some point of special importance seemed to be involved. After the text has been settled, according to the best judgment which can be formed, the work of translation remains, and that is, in this case, a matter of no small difficulty. Hippolytus, even in the original Greek, is often a very obscure writer. At times he expresses himself with remarkable clearness and terceness, but upon the whole, his style is very involved and prolix. And the Latin version adds to these difficulties of the original by being itself of the most barbarous character. In fact, it is often necessary to make a conjectural retranslation of it into Greek in order to obtain some inkling of what the author wrote. Dodwell supposes this Latin version to have been made about the end of the fourth century, but as Tertullian seems to have used it, we must rather place it in the beginning of the third. Its author is unknown, but he was certainly little qualified for his task. We have endeavored to give as close and accurate a translation of the work as possible, but there are not a few passages in which a guest can only be made as to the probable meeting. Irenaeus had manifestly taken great pains to make himself acquainted with the various heretical systems which he describes. His mode of exposing and refuting these is generally very effective. It is plain that he possessed a good share of learning and that he had a firm grasp of the doctrines of Scripture. Not unfrequently, he indulges in a kind of sarcastic humor while in vain against the folly and impiety of the heretics. But at times he gives expression to very strange opinions. He is, for example, quite peculiar in imagining that our Lord lived to be an old man, and that his public ministry embraced at least ten years. But though, on these and some other points, the judgment of Irenaeus is clearly at fault. His work contains a vast deal of sound and valuable exposition of Scripture, in opposition to the fanciful systems of interpretation which prevailed in his day. We possess only very scanty accounts of the personal history of Irenaeus. It has been generally supposed that he was a native of Smyrna, or some neighboring city, in Asia Minor. Harvey, however, thinks that he was probably born in Syria and removed in boyhood to Smyrna. He himself tells us that he was an early youth acquainted with Polycarc, the illustrious Bishop of that city. A sort of clue is thus furnished as to the date of his birth. Doadwell supposes that he was born so early as AD 97, but this is clearly a mistake, and the general date assigned to his birth is somewhere between AD 120 and AD 140. It is certain that Irenaeus was Bishop of Lyon in France during the latter quarter of the second century. The exact period or circumstances of his ordination cannot be determined. Eusebius states that he was, while yet a Presbyter, sent with a letter from certain members of the Church of Lyon, awaiting martyrdom, to Eleutherus, Bishop of Rome, and that he succeeded Pothinus as Bishop of Lyon, probably about AD 177. His great work against heresies was, we learn, written during the Episcopate of Eleutherus, that is, between AD 182 and AD 188, for Victor succeeded to the Bishopric of Rome in AD 189. This new Bishop of Rome took very harsh measures for enforcing uniformity throughout the Church as to the observance of the paschal salinities. On account of the severity thus evinced, Irenaeus addressed to him a letter, only a fragment of which remains, warning him that if he persisted in the course on which he had entered, the effect would be to rend the Catholic Church in pieces. The letter had the desired result, and the question was more temperately debated, until finally settled at the Council of Nicaea. The full title of the principal work of Irenaeus, as given by Eusebius, and indicated frequently by the author himself, was a refutation and subversion of knowledge, falsely so called, but it is generally referred to under the shorter title against heresies. Several other smaller treaties are ascribed to Irenaeus, these an epistle to flouriness, of which a small fragment has been preserved in Eusebius. A treatise on the Valentinian Ogdoad, a work called fourth by the paschal controversy entitled on schism, and another on science, all of which that remain will be found in our next volume of his writings. Irenaeus is supposed to have died about AD 202, but there is probably no real ground for the statement of Jerome, repeated by subsequent writers, that he suffered martyrdom, since neither Tertullian, nor Eusebius, nor other early authorities make any mention of such a fact. As has already been stated, the first printed copy of our author was given to the world by Erasmus. This was the year 1526. Between that date and 1571, a number of reprints were produced in both Folio and Octavo. All these contained merely the ancient barbarous Latin version, and were deficient towards the end by five entire chapters. These latter were supplied by the edition of Fwerdent, Professor of Divinity at Paris, which was published in 1575, and went through six subsequent editions. Previously to this, however, another had been set forth by Galatius, a minister of Geneva, which contained the first portions of the Greek text from Epiphanaeus. Then in 1702 came the edition of Graba, a learned Prussian, who had settled in England. It was published in Oxford, and contained considerable additions to the Greek text with fragments. Ten years after this, there appeared the important Paris edition by the Benedictine monk Mausset. This was reprinted at Venice in the year 1724, in two thin Folio volumes, and again at Paris in a large Octavo, by the Abe Migné in 1857. A German edition was published by Steering in 1853. In the year 1857, there was also brought out a Cambridge edition by the Reverend Wiegen Harbe in two Octavo volumes. The two principal features of this edition are the editions which have been made to the Greek text from the recently discovered Fillesofalmina of Hippolytus, and the further edition of 32 fragments of a Syrian version of the Greek text of Irenaeus, cold from the Neatrian collection of Syriac manuscripts in the British Museum. These fragments are of considerable interest, and in some instances rectify the readings of the Barber's Latin version, where without such aid it would have been unintelligible. The edition of Harvey will be found constantly referred to in the notes appended to our translation. And of introduction. Preface of Irenaeus Against Heresies, Book 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Irenaeus Against Heresies, Book 1. Translated by Alexander Roberts and William Rambo. Preface. One. Inasmuch as certain men have set the truth aside and bring in line words and vain genealogies, which, as the Apostle says, minister questions rather than godly edifying which is in faith. And by means of their craftily constructed plausibilities, draw away the minds of the inexperienced and take them captive. I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations. These men falsify the oracles of God, and prove themselves evil interpreters of the good word of Revelation. They also overthrow the faith of many, by drawing them away under the pretense of superior knowledge, from him who rounded and adorned the universe. As if, forsooth, they had something more excellent and sublime to reveal than that God who created the heaven and the earth and all things that are therein. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system, but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the demiurge. And the simple ones are unable, unable, even in such a matter, to distinguish falsehood from truth. 2. Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced, ridiculous as the expression may seem, more true than the truth itself. One far superior to me has well said, in reference to this point, a clever imitation in glass casts contempt, as it were, on that precious jewel, the emerald, which is most highly esteemed by some, unless it come under the eye of one able to test and expose the counterfeit. Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver? Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men, because they outwardly are covered with sheep's clothing, against whom the Lord has enjoined us to be on our guard. And because their language resembles ours, while their sentiments are very different, I have deemed it my duty, after reading some of the commentaries, as they call them, of the disciples of Valentinas, and after making myself acquainted with their tenets, through personal intercourse with some of them, to unfold to thee, my friend, these portentous and profound mysteries which do not fall within the range of every intellect, because all have not sufficiently purged their brains. I do this in order that thou, obtaining an acquaintance with these things, mayest, in turn, explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness, to set forth the opinions of those who are now promulgating heresy. I refer especially to the disciples of Ptolemaus, whose school may be described as a bud from that of Valentinas. I shall also endeavor, according to my moderate ability, to furnish the means of overthrowing them, by showing how absurd and inconsistent with the truth are their statements. Not that I am practiced either in composition or eloquence, but my feeling of affection prompts me to make known to thee and all thy companions those doctrines which have been kept in concealment until now, but which are at last, through the goodness of God, brought to light. For there is nothing hidden which shall not be revealed, nor a secret that shall not be made known. Thou wilt not expect from me, who am resident among the calce, and am accustomed for the most part to use a barbarous dialect, any display of rhetoric which I have never learned, or any excellence of composition which I have never practiced, or any beauty and persuasiveness of style to which I make no pretensions. But thou wilt accept in a kindly spirit what I, in a like spirit, write to thee simply, truthfully, and in my own homely way, whilst thou thyself, as being more capable than I am, wilt expand those ideas of which I send thee, as it were, only the seminal principles, and in the comprehensiveness of thy understanding wilt develop to their full extent the points on which I briefly touch, so as to set with power before thy companions those things which I have uttered in weakness. In fine as I, to gratify thy long cherished desire for information regarding the tenets of these persons, have spared no pains, not only to make these doctrines known to thee, but also to furnish the means of showing their falsity. So shalt thou, according to the grace given to thee by the Lord, prove an earnest and efficient minister to others, that men may no longer be drawn away by the plausible system of these heretics, which I now proceed to describe. Chapters 1-3 of Irenaeus Against Heresies This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Irenaeus Against Heresies Book 1 Translated by Alexander Roberts and William H. Rombo Chapter 1 Absurd ideas of the disciples of Valentinas as to the origin, name, order, and conjugal productions of their fancied ions, with the passages of Scripture which they adapt to their opinions. 1. They maintain, then, that in the invisible and ineffable heights above, there exists a certain perfect pre-existent ion, whom they call proarchae, pro-pator, and bithis, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Enoia, whom they also call Charis and Sigi. At last, this bithis determined to send forth from himself the beginning of all things, and deposited this production, which he had resolved to bring forth, in his contemporary Sigi, even as seed is deposited in the womb. She, then, having received this seed, and becoming pregnant, gave birth to Naus, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Naus, they call also monogenes and father, and the beginning of all things. Along with him was also produced Alethea, and these four constituted the first and first begotten Pythagorean tetrad, which they also denominate the root of all things. For there are first bithis and Sigi, and then Naus and Alethea. And monogenes, perceiving for what purpose he had been produced, also himself sent forth Lagos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Lagos and Zoe, were brought forth Anthropos and Ecclesia, and thus was formed the first begotten Ogdoad, the root and substance of all things, called among them by four names, Ves, Bithos and Naus, and Lagos and Anthropos. For each of these is Masculofeminin as follows. Propator was united by conjunction with his Ennoia, then monogenes, that is Naus, with Alethea, Lagos with Zoe, and Anthropos with Ecclesia. 2. These ions, having been produced for the glory of the father, and wishing by their own efforts to effect this object, sent forth emanations by means of conjunction. Lagos and Zoe, after producing Anthropos and Ecclesia, sent forth other 10 ions, whose names are the following, Bitheus and Mixus, Agoratos and Hinosus, Autophias and Hedoni, Acinetos and Syncrasus, Monogenes and Macaria. 3. These are the 10 ions whom they declare to have been produced by Lagos and Zoe. They then add that Anthropos himself, along with Ecclesia, produced 12 ions, to whom they give the following names, Paracletus and Pistus, Patricus and Elbis, Metricos and Agape, Ainos and Cinesus, Ecclesiasticus and Macariotes, Theletos and Sophia. 3. Such are the 30 ions in the erroneous system of these men, and they are described as being wrapped up, so to speak, in silence, and known to none except these professing teachers. Moreover, they declare that this invisible and spiritual pleroma of theirs is tripartite, being divided into an ogdoad, a decad, and a duodecad. And for this reason they affirm it was that the savior, for they do not please to call him Lord, did no work in public during the space of 30 years, thus setting forth the mystery of these ions. They maintain also that these 30 ions are most plainly indicated in the parable of the laborers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be 30. For one, three, six, nine, and eleven, when added together, form 30. And by the hours they hold that the ions were pointed out, while they maintain that these are great and wonderful and hitherto unspeakable mysteries which it is their special function to develop. And so they proceed when they find anything in the multitude of things contained in the scriptures which they can adopt and accommodate to their baseless speculations. Chapter 2. The Propactor was known to monogenes alone. Ambition, disturbance, and danger into which Sophia fell. Her shapeless offspring. She is restored by Horos. The production of Christ and of the Holy Spirit in order to the completion of the ions. Manor of the production of Jesus. 1. They proceed to tell us that the Propactor of their scheme was known only to monogenes who sprang from him. In other words, only to Naus, while to all the others he was invisible and incomprehensible. And, according to them, Naus alone took pleasure in contemplating the Father and exalted in considering his immeasurable greatness. While he also meditated how he might communicate to the rest of the ions the greatness of the Father, revealing to them how vast and mighty he was and how he was without beginning, beyond comprehension and altogether incapable of being seen. But, in accordance with the will of the Father, Siggy restrained him, because it was his design to lead them all to an acquaintance with the aforesaid Propactor, and to create within them a desire of investigating his nature. In like manner, the rest of the ions also, in a kind of quiet way, had a wish to behold the author of their being, and to contemplate that first cause which had no beginning. 2. But there rushed forth in advance of the rest, that ion who was much the latest of them, and was the youngest of the duodicad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. 3. This passion, indeed, first arose among those who were connected with Nause and Aletheia, but passed as by contagion to this degenerate ion, who acted under a pretense of love, but was in reality influenced by temerity, because she had not, like Nause, enjoyed communion with the perfect Father. 4. This passion, they say, consisted in a desire to search into the nature of the Father, for she wished, according to them, to comprehend his greatness. 5. When she could not attain her end, in as much as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity, as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward. There was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos. By him, they say, she was restrained and supported, and that then, having with difficulty being brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration. 3. But others of them fabulously describe the passion and restoration of Sophia as follows. They say that she, having engaged in an impossible and impractical attempt, brought forth an amorphous substance such as her female nature enabled her to produce. When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end her own existence. Next she lost, as it were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened. Being greatly harassed by these passions, she at last changed her mind, and endeavored to return anew to the Father. When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other ions, now in particular, presented their supplications along with her, and hence they declare material substance had its beginning from ignorance and grief and fear and bewilderment. Four. The Father afterwards produces, in his own image, by means of monogenes, the above-mentioned horrors, without conjunction, masculine feminine. For they maintain that sometimes the Father acts in conjunction with Siggy, but that at other times he shows himself independent both of male and female. And they term this horos both staros and lightrotes, and carpisties, and horothetes, and metagogies. And by this horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymeses, or inborn idea, having been taken away from her, along with its supervening passion, she herself certainly remained within the pleroma. But her enthymeses, with its passion, was separated from her by horos, fenced off and expelled from that circle. This enthymeses was, no doubt, a spiritual substance possessing some of the natural tendencies of an ion, but at the same time shapeless and without form because it had received nothing. And on this account they say that it was an imbecile and feminine production. Five. After this substance had been placed outside of the pleroma of the ions, and its mother restored to her proper conjunction, they tell us that monogenes, acting in accordance with the prudent forethought of the father, gave origin to another conjugal pair, namely Christ and the Holy Spirit, lest any of the ions should fall into a calamity similar to that of Sophia, for the purpose of fortifying and strengthening the pleroma, and who at the same time completed the number of the ions. Christ then instructed them as to the nature of their conjunction, and taught them that those who possessed a comprehension of the unbegotten were sufficient for themselves. He also announced among them what related to the knowledge of the father, namely that he cannot be understood or comprehended, nor so much as seen or heard, except insofar as he is known by monogenes only. And the reason why the rest of the ions possess perpetual existence is found in that part of the father's nature which is incomprehensible, but the reason of their origin and formation was situated in that which may be comprehended regarding him, that is, in the Son. Christ then, who had just been produced, effected these things among them. Six. But the Holy Spirit taught them to give thanks on being all rendered equal among themselves, and led them to a state of true repose. Thus, then, they tell us that the ions were constituted equal to each other in form and sentiment, so that all became as Naus and Logos and Anthropos and Christus. The female ions, too, became all as Aletheia and Zoe and Spiritus and Ecclesia. Everything then, being thus established, and brought into a state of perfect rest, they next tell us that these beings sang praises with great joy to the propator, who himself shared in the abounding exaltation. Then, out of gratitude for the great benefit which had been conferred on them, the whole pluroma of the ions, with one design and desire, and with the concurrence of Christ and the Holy Spirit, their Father also setting the seal of his approval on their conduct, brought together whatever each one had in himself of the greatest beauty and preciousness, and uniting all these contributions so as skillfully to blend the whole, they produced to the honor and glory of Bithos a being of most perfect beauty, the very star of the pluroma, and the perfect fruit of it, namely, Jesus. Him they also speak of under the name of Savior and Christ, and patronimically, Logos and everything, because he was formed from the contributions of all. And then we are told that, by way of honor, angels of the same nature as himself were simultaneously produced to act as his bodyguard. Chapter 3, texts of Holy Scripture used by these heretics to support their opinions. 1. Such, then, is the account they give of what took place within the pluroma, such the calamities that flowed from the passion which seized upon the ion who has been named, and who was within a little of perishing by being absorbed in the universal substance, through her inquisitive searching after the Father. Such the consolidation of that ion from her condition of agony by Horos, and Staros, and Lightrotis, and Carpistis, and Horothetes, and Metagages. Such also is the account of the generation of the later ions, namely of the First Christ and of the Holy Spirit, both of whom were produced by the Father after the repentance of Sophia, and of the Second Christ, whom they also style Savior, who owed his being to the joint contributions of the ions. They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Savior through means of parables to those qualified for understanding it. This has been done, as follows. The thirty ions are indicated, as we have already remarked, by the thirty years during which they say the Savior performed no public act, and by the parable of the laborers in the vineyard. Paul also, they affirm, very clearly and frequently names these ions, and even goes so far as to preserve their order, when he says, to all the generations of the ions of the ion. Nay, we ourselves, when at the giving of thanks, we pronounce the words, to ions of ions, or forever and ever, do set forth these ions, and in fine, wherever the words ion or ions occur, they at once refer them to these things. Two. The production, again, of the duo decad of the ions, is indicated by the fact that the Lord was twelve years of age when he disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve. The other eighteen ions were made manifest in this way, that the Lord, according to them, conversed with his disciples for eighteen months after his resurrection from the dead. They also affirm that these eighteen ions are strikingly indicated by the first two letters of his name, namely, Iota and Etta. And in like manner, they assert that the ten ions are pointed out by the letter Iota, which begins his name, while for the same reason they tell us the Savior said, One Iota, or one Title, shall by no means pass away until all be fulfilled. Three. They further maintain that the passion which took place in the case of the twelfth ion is pointed at by the apostasy of Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month, for their opinion is that he continued to preach for one year only after his baptism. The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Savior, when she had touched the border of his garment. And on this account the Savior said, Who touched me? Teaching his disciples the mystery which had occurred among the ions, and the healing of that ion who had been involved in suffering. For she who had been afflicted twelve years represented that power whose essence, as they narrate, was stretching itself forth and flowing into immensity, and unless she had touched the garment of the sun, that is Aletheia of the first tetrad, who is denoted by the hymn spoken of, she would have been dissolved into the general essence of which she participated. She stopped short, however, and ceased any longer to suffer. For the power that went forth from the sun, and this power they termed Horos, healed her, and separated the passion from her. 4. They moreover affirm that the Savior is shown to be derived from all the ions, and to be in himself everything by the following passage. Every male that openedeth the womb, for he, being everything, opened the womb of the anthymesis of the suffering ion, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, And he himself is all things. And again, all things are to him, and of him are all things. And further, in him dwelleth all the fullness of the Godhead. And yet again, all things are gathered together by God in Christ. Thus do they interpret these and any like passages to be found in Scripture. 5. They show further that that Horos of theirs, whom they call by a variety of names, has two faculties, the one of supporting and the other of separating. And in so far as he supports and sustains, he is Staros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated his twofold faculty. First, the sustaining power, when he said, Whosoever doth not bear his cross, or Staros, and follow after me, cannot be my disciple. And again, taking up the cross, follow me. But the separating power when he said, I came not to send peace, but a sword. They also maintain that John indicated the same thing when he said, The fan is in his hand, and he will thoroughly purge the floor, and will gather the wheat into his garner, but the chaff he will burn with unquenchable fire. By this declaration he set forth the faculty of Horos. For that fan they explained to be the cross, or Staros, which consumes, no doubt, all material objects, as fire does chaff. But it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words. The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God. And again, God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world. 6. Such, then, is the account which they all give of their pleroma, and of the formation of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavor to derive proofs for their opinions by means of perverse interpretations and deceitful expositions. They deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others of them, with great craftiness, adapting such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a steadfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God. End of Book 1, Chapters 1-3. Chapters 4-6 of Irenaeus Against Heresies, Book 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Irenaeus Against Heresies, Book 1. Translated by Alexander Roberts and William H. Rombo. Chapter 4. Account given by the heretics of the formation of Achaemoth, origin of the visible world from her disturbances. Chapter 1. The following are the transactions which they narrate as having occurred outside of the Pleroma. The anthymesis of that Sophia, who dwells above, which they also term Achaemoth, being removed from the Pleroma to gather with her passion. They relate to have, as a matter of course, become violently excited in those places of darkness and vacuity to which she had been banished. For she was excluded from light and the Pleroma, and was without form or figure like an untimely birth, because she had received nothing from a male parent. But the Christ dwelling on high took pity upon her, and having extended himself through and beyond staros, he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence. Having affected this, he withdrew his influence and returned, leaving Achaemoth to herself, in order that she, becoming sensible of her suffering as being severed from the Pleroma, might be influenced by the desire of better things. While she possessed in the meantime, a kind of odor of immortality left in her by Christ and the Holy Spirit, wherefore also she is called by two names, Sophia after her father, for Sophia is spoken of as being her father, and Holy Spirit from that Spirit who is along with Christ. Having then obtained a form along with intelligence, and being immediately deserted by that Lagos who had been invisibly present with her, that is by Christ, she strained herself to discover that light which had forsaken her, but could not affect her purpose in as much as she was prevented by Horos. And as Horos thus obstructed her further progress, he exclaimed, I'll, whence they say this name, I'll derived its origin. And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned herself to every sort of that manifold and varied state of passion to which she was subject, and thus she suffered grief on the one hand because she had not obtained the object of her desire, and fear on the other hand, lest life itself should fail her as light had already done, while in addition she was in the greatest perplexity. All these feelings were associated with ignorance, and this ignorance of hers was not, like that of her mother, the first Sophia, an Ion, due to degeneracy by means of passion, but to an innate opposition of nature to knowledge. Moreover, another kind of passion fell upon her, namely that of desiring to return to him who gave her life. 2. This collection of passions they declare was the substance of the matter from which this world was formed. For from her desire of returning to him who gave her life, every soul belonging to this world, and that of the demi-urge himself, derived its origin. All other things owed their beginning to her terror and sorrow. For from her tears all that is of a liquid nature was formed, from her smile all that is lucent, and from her grief and perplexity all the corporeal elements of the world. For at one time, as they affirm, she would weep and lament on account of being left alone in the midst of darkness and vacuity. While, at another time, reflecting on the light which had forsaken her, she would be filled with joy and laugh, then again she would be struck with terror, or at other times would sink into consternation and bewilderment. 3. Now what follows from all this? No light tragedy comes out of it, as the fancy of every man among them pompously explains, one in one way and another in another, from what kind of passion and from what element being derived its origin. They have good reason, it seems to me, why they should not feel inclined to teach these things at all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, freely ye have received, freely give. They are, on the contrary, obstruce and portentious and profound mysteries, to be God at only with great labour by such as are in love with falsehood. For who would not expend all that he possessed, if only he might learn in return, that from the tears of the anthemesis of the Ion involved in passion, seas and fountains and rivers, and every liquid substance derived its origin? That light burst forth from her smile, and that from her perplexity and consternation the corporeal elements of the world had their formation. For I feel somewhat inclined myself to contribute a few hints towards the development of their system. For when I perceive that waters are in part fresh, such as fountains, rivers, showers and so on, and in part salt, such as those in the sea, I reflect with myself that all such waters cannot be derived from her tears in as much as these are of a saline quality only. It is clear, therefore, that the waters which are salt are alone those which are derived from her tears. But it is probable that she, in her intense agony and perplexity, was covered with perspiration, and hence, following out their notion, we may conceive that fountains and rivers and all the fresh water in the world are due to this source. For it is difficult, since we know that all tears are of the same quality, to believe that waters both salt and fresh proceeded from them. The more plausible supposition is that some are from her tears and some from her perspiration, and since there are also in the world certain waters which are hot and acrid in their nature, thou must be left to guess their origin, how, and whence. Such are some of the results of their hypothesis. 5. They go on to state that, when the mother Achaemoth had passed through all sorts of passion and had with difficulty escaped from them, she turned herself to supplicate the light which had forsaken her, that is, Christ. He, however, having returned to the Pleroma, and being probably unwilling again to descend from it, sent forth to her the Pericleet, that is, the Saviour. This being was endowed with all power by the Father, who placed everything under his authority, the Ions doing likewise, so that by him were all things visible and invisible created, thrones, divinities, dominions. He then was sent to her along with his contemporary angels, and they relate that Achaemoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired strength from his appearance, she ran forward to meet him. He then imparted to her form as respected intelligence, and brought healing to her passions, separating them from her, but not so as to drive them out of thought altogether. For it was not possible that they should be annihilated as in the former case, because they had already taken root and acquired strength, so as to possess an indestructible existence. All that he could do was to separate them, and set them apart, and then commingle and condense them, so as to transmute them from incorporeal passion into unorganized matter. He then by this process conferred upon them a fitness and a nature to become concretions and corporeal structures, in order that the two substances should be formed, the one evil resulting from the passions, and the other subject indeed to suffering, but originating from her conversion. And on this account, i.e., on account of this hypothesizing of ideal matter, they say that the Savior virtually created the world. But when Achaemoth was freed from her passion, she gazed with rapture on the dazzling vision of the angels that were with him, and in her ecstasy, conceiving by them, they tell us that she brought forth new beings, partly after her own image, and partly a spiritual progeny after the image of the Savior's attendance. Chapter 5. Formation of the Demiurge. Description of him. He is the creator of everything outside of the Pleroma. 1. These three kinds of existence then, having according to them being now formed, one from the passion which was matter, a second from the conversion which was animal, and a third that which she Achaemoth, herself brought forth which was spiritual, she next addressed herself to the task of giving these form. But she could not succeed in doing this, as respected the spiritual existence, because it was of the same nature with herself. She therefore applied herself to give form to the animal substance which had proceeded from her own conversion, and to bring forth to light the instructions of the Savior. And they say she first formed out of the animal substance, him who was father and king of all things, both of these which are of the same nature with himself, that is, animal substances which they also call right-handed, and those which spring from the passion and from matter which they call left-handed. For they affirm that he formed all the things which came into existence after him, being secretly impelled there too by his mother. From this circumstance they styled him metropitor, apotor, demiurge, and father, saying that he is father of the substances on the right hand, that is, of the animal, but demiurge of those on the left, that is, of the material, while he is at the same time the king of all. For they say that this anthemesis, desirous of making all things to the honor of the ions, formed images of them, or rather that the Savior did so through her instrumentality. And she, in the image of the invisible father, kept herself concealed from the demiurge. But he was in the image of the only begotten Son, and the angels and archangels created by him were in the image of the rest of the ions. 2. They affirm therefore that he was constituted the father and God of everything outside of the pluroma, being the creator of all animal and material substances. For he it was that discriminated these two kinds of existence hitherto confused, and made corporeal from incorporeal substances, fashioned things heavenly and earthly, and became framer, that is, demiurge, of things material and animal, of those on the right and those on the left, of the light and of the heavy, and of those tending upwards as well as those tending downwards. He created also seven heavens above which they say that he, the demiurge, exists. And on this account they term him Hebdomas, and his mother Akimoth Ogdoas, preserving the number of the first begotten and primary Ogdoad of the pluroma. They affirm moreover that these seven heavens are intelligent, and speak of them as being angels, while they refer to the demiurge himself as being an angel bearing a likeness to God. And in the same strain, they declare that paradise, situated above the third heaven, is a fourth angel possessed of power, from whom Adam derived certain qualities while he conversed with him. 3. They go on to say that the demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Akimoth. He formed the heavens, yet was ignorant of the heavens. He fashioned man, yet knew not man. He brought to light the earth, yet had no acquaintance with the earth. And in like manner they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation that was afterwards attempted. His mother they also call Ogduad, Sophia, Terra, Jerusalem, Holy Spirit, and with a masculine reference, Lord. Her place of habitation is an indeterminate one, above the demiurge indeed, but below and outside of the Pleroma, even to the end. 4. As then they represent all material substance to be formed from three passions, these fear, grief, and perplexity, the account they give is as follows. Animal substances originated from fear and from conversion. The demiurge they also describe as owing his origin to conversion, but the existence of all other animal substances they ascribe to fear, such as the souls of irrational animals and of wild beasts and men. And on this account he, that is the demiurge, being incapable of recognizing any spiritual essences, imagined himself to be God alone, and declared through the prophets, I am God, and besides me there is none else. They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call cosmocrator, that is the ruler of the world, and the demons and the angels, and every wicked spiritual being that exists, found the source of their existence. They represent the demiurge as being the son of that mother of theirs, that is Achaemoth, and cosmocrator as the creature of the demiurge. Cosmocrator has knowledge of what is above himself, because he is a spirit of wickedness. But the demiurge is ignorant of such things, in as much as he is merely animal. Their mother dwells in that place which is above the heavens, that is in the intermediate abode. The demiurge in the heavenly place, that is in the hebdomad, but the cosmocrator in this our world. The corporeal elements of this world again sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor, water from the agitation caused by her fear, air from the consolidation of her grief, while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions. 5. Having thus formed the world, he, that is the demiurge, also created the earthly part of man, not taking him from his dry earth, but from an invisible substance consisting of fusible and fluid matter, and then afterwards, as they define the process, breathed into him the animal part of his nature. It was the latter which was created after his image and likeness. The material part, indeed, was very near to God, so far as the image went, but not of the same substance with him. The animal, on the other hand, was so in respect to likeness, and hence his substance was called the spirit of life, because it took its rise from a spiritual outflowing. After all this, he was, they say, enveloped all round with a covering of skin, and by this they mean the outward sensitive flesh. 6. But they further affirm that the demiurge himself was ignorant of that offspring of his mother Akimoth, which she brought forth as a consequence of her contemplation of those angels who waited on the Savior, and which was, like herself, of a spiritual nature. She took advantage of this ignorance to deposit it in him without his knowledge, in order that, being by his instrumentality infused into that animal soul proceeding from himself, and being thus carried as in a womb in this material body, while it gradually increased in strength, might in course of time become fitted for the reception of perfect rationality. Thus it came to pass then, according to them, that without any knowledge on the part of the demiurge, the man formed by his inspiration was at the same time, to an unspeakable providence, rendered a spiritual man by the simultaneous inspiration received from Sophia. 6. For as he was ignorant of his mother, so neither did he recognize her offspring. This offspring they also declare to be the ecclesia, an emblem of the ecclesia which is above. This then is the kind of man whom they conceive of. He has his animal soul from the demiurge, his body from the earth, his fleshly part from matter, and his spiritual part from the mother Achaemoth. Chapter 6. The threefold kind of man feigned by these heretics. Good works needless for them, though necessary to others. They're abandoned morals. 1. There being thus three kinds of substances, they declare of all that is material, which they also describe as being on the left hand, that it must of necessity perish in as much as it is incapable of receiving any inflatus of incorruption. As to every animal existence, which they also denominate, on the right hand, they hold that, in as much as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be the salt and the light of the world. For the animal substance has need of training by means of the outward senses, and on this account they affirm that the world was created, as well as that the Savior came to the animal substance, which was possessed of free will, that he might secure for it salvation. For they affirm that he received the first fruits of those whom he was to save, as follows. From Achaemoth, that was the spiritual, while he was invested by the demiurge with the animal Christ, but was beget by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible and capable of enduring suffering. At the same time, they deny that he assumed anything material unto his nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by gnosis, that is knowledge. And by this, they mean spiritual men who have attained to the perfect knowledge of God, and being initiated into these mysteries by Achaemoth, and they represent themselves to be these persons. 2. Animal men, again, are instructed in animal things. Such men, namely, as are established by their works, and by a mere faith while they have not perfect knowledge. We of the church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual in nature. For just as it is impossible that material substance should partake of salvation, since indeed they maintain that it is incapable of receiving it, so again it is impossible that spiritual substance, by which they mean themselves, should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved. 3. Wherefore also it comes to pass, that the most perfect among them, addict themselves without fear to all kinds of forbidden deeds of which the scriptures assures us that, they who do such things shall not inherit the kingdom of God. For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then again, at every heathen festival celebrated in honor of the idols, these men are the first to assemble, and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh, with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while the spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them. On their returning to the Church of God, and acknowledging this along with the rest of their errors. But of them too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first to live in all modesty with them as with sisters, have in course of time been revealed in their true colors when the sister has been found with child by her pretended brother. Four. And committing many other abominations and impieties, they run us down, who from the fear of God guard against sinning even in thought or word. As utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us. But that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction, and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practice the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words. Whosoever being in this world does not so love a woman as to obtain possession of her is not of the truth, nor shall attain the truth. But whosoever being of this world has intercourse with woman shall not attain the truth, because he has acted under the power of concupescence. On this account they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practice continence and good works, that by this means we may attain at length to the intermediate habitation. But that to them, who are called the spiritual and perfect, such a course of conduct is not at all necessary. Ford is not conduct of any kind which leads into the play aroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection. 7. The Mother Achaemoth, when all her seed are perfected, shall pass into the play aroma, accompanied by those men who are spiritual. The Demiurge, with animal men, shall pass into the intermediate habitation, but all material men shall go into corruption, their blasphemous opinions against the true incarnation of Christ by the Virgin Mary, their views as to the prophecies, stupid ignorance of the Demiurge. 1. When all the seed shall have come to perfection, they state that then their mother Achaemoth shall pass from the intermediate place, and enter in within the play aroma, and shall receive as her spouse the Saviour, who sprang from all the ions that thus a conjunction may be formed between the Saviour and Sophia, that is Achaemoth. These then are the bridegroom and bride, while the nuptial chamber is the full extent of the play aroma. The spiritual seed, again, being divested of their animal souls, and becoming intelligent spirits, shall, in an irresistible and invisible manner, enter in within the play aroma, and be bestowed as brides on those angels who wait upon the Saviour. The Demiurge himself will pass into the place of his mother Sophia, that is, the intermediate habitation. In this intermediate place also shall the souls of the righteous repose, but nothing of an animal nature shall find admittance to the play aroma. When these things have taken place as described, then shall that fire which lies hidden in the world blaze forth and bloom, and while destroying all matter shall also be extinguished along with it, and have no further existence. They affirm that the Demiurge was acquainted with none of these things before the advent of the Saviour. Two. There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature, and that mention was made of him by the prophets. This Christ passed through Mary just as water flows through a tube, and there descended upon him in the form of a dove at the time of his baptism. That Saviour who belonged to the play aroma, and was formed by the combined efforts of all its inhabitants. In him there existed also that spiritual seed which proceeded from Achaemoth. They hold accordingly that our Lord, while preserving the type of the first begotten and primary tetrad, was compounded of these four substances, of that which is spiritual, insofar as he was from Achaemoth, and that which is animal, as being from the Demiurge by a special dispensation, in as much as he was formed corporeally with unspeakable skill, and of the Saviour, as respects that dove which descended upon him. He also continued free from all suffering, since indeed it was not possible that he should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ who had been placed within him was taken away when he was brought before Pilate. They maintain further that not even the seed which he had received from the Mother, that is Achaemoth, was subject to suffering. For it too was impassable, and being spiritual and invisible even to the Demiurge himself. It follows then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the Mother might exhibit through him a type of the Christ above, namely of him who extended himself through starols, and imparted to Achaemoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above. Three. They maintain moreover that those souls which possess the seed of Achaemoth are superior to the rest, and are more dearly loved by the Demiurge than others. While he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore also they say he distributed them to prophets, priests, and kings, and they declare that many things were spoken by this seed through the prophets, in as much as it was endowed with a transcendently lofty nature. The Mother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then again they divide the prophecies into different classes, maintaining that one portion was uttered by the Mother, a second by her seed, and a third by the Demiurge. In like manner they hold that Jesus uttered some things under the influence of the Savior, others under that of the Mother, and others still under that of the Demiurge, as we shall show further on in our work. 4. The Demiurge, while ignorant of those things which were higher than himself, was indeed excited by the announcements made through the prophets, but treated them with contempt, attributing them sometimes to one cause, and sometimes to another, either to the prophetic spirit which itself possesses the power of self-excitement, or to mere unassisted man, or that it was simply a crafty device of the lower and baser order of men. He remained thus ignorant until the appearing of the Lord, but they relate that when the Savior came, the Demiurge learned all things from him, and gladly with all his power joined himself to him. They maintain that he is the Centurion mentioned in the Gospel, who addressed the Savior with these words. For I also am one having soldiers and servants under my authority, and whatsoever I command they do. They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and especially that he may exercise a care over the Church, while at the same time he is influenced by the knowledge of the reward prepared for him, namely that he may attain to the habitation of his mother. 5. They conceive then of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person but constitute various kinds of men. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place, but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achaemoth, being disciplined and nourished here from that time until now in righteous souls, because when given forth by her they were yet but weak. At last attaining to perfection shall be given as brides to the angels of the Savior, while their animal souls of necessity rest forever with the demiurge in the intermediate place. And again, subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the spiritual seed. The evil by nature are those who are never able to receive that seed. Chapter 8. How the Valentinians pervert the scriptures to support their own pious opinions. 1. Such then is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have perfect knowledge. They gather their views from other sources than the scriptures, and to use a common proverb, they strive to weave ropes of sand, while they endeavor to adapt with an air of probability to their own peculiar assertions and parables of the Lord, the sayings of the prophets, and the words of the apostles in order that their ski may not seem altogether without support. In doing so, however, they disregard the order and the connection of the scriptures, and so far as in them lies dismember and destroy the truth. By transferring passages and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skillful artist out of precious jewels, should then take this likeness of the man all two pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or a fox, and even that but poorly executed, and should then maintain and declare that this was the beautiful image of the king which the skillful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavor by violently drawing away from their proper connection words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma. 2. Then again, as to those things outside of their Pleroma, the following are some specimens of what they attempt to accommodate out of the scriptures to their opinions. They affirm that the Lord came in the last times of the world to endure suffering, for this end, that he might indicate the passion which occurred to the last of the Ions, and might by his own end announce the secession of that disturbance which had risen among the Ions. They maintain further that that girl of twelve years old, the daughter of the ruler of the synagogue to whom the Lord approached and raised her from the dead, was a type of achimoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion. They affirm Paul to have declared in his epistle to the Corinthians in these words. And last of all, he appeared to me also as to unborn out of due time. Again, the coming of the Saviour with his attendance to achimoth is declared in like manner by him in the same epistle when he says, A woman ought to have a veil upon her head because of the angels. Now that achimoth, when the Saviour came upon her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. So also they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when he said, My God, my God, why hast thou forsaken me? He simply showed that Sophia was deserted by the light and was restrained by Horos from making any advance forward. Her anguish again was indicated when he said, My soul is exceeding sorrowful even unto death. Her fear by the words, Father, if it be possible, let this cup pass from me. And her perplexity too when he said, And what I shall say, I know not. Three. And they teach that he pointed out three kinds of men as follows, the material, when he said to him that asked him, Shall I follow thee? The son of man hath not wear to lay his head. The animal, when he said to him that declared, I will follow thee, but suffer me first to bid them farewell that are in my house. No man putting his hand to the plow and looking back is fit for the kingdom of heaven. For this man may declare to be of the intermediate class, even as they do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow him, and was so overcome by the love of riches as never to reach perfection. This one it pleases them to place in the animal class. The spiritual, again, when he said, Let the dead bury their dead, But go thou and preach the kingdom of God. And when he said to Zacchaeus the publican, Make haste and come down, For today I must abide in thine house. For these they declared to have belonged to the spiritual class. Also the parable of the leaven, which the woman is described as having hid in three measures of meal, they declare to make manifest the three classes. For according to their teaching, the woman represented Sophia, the three measures of meal, the three kinds of men, spiritual, animal, and material, while the leaven denoted the Savior himself. Paul too, very plainly set forth the material, animal, and spiritual, sane in one place. As is the earthly, such are they also that are earthly, and in another place. But the animal man receiveth not the things of the spirit, and again, he that is spiritual, judgeseth all things, and this. The animal man receiveth not the things of the spirit. They affirmed to have been spoken concerning the demiurge, who, as being animal, knew neither his mother, who was spiritual, nor his seed, nor the ions in the pleroma. And that the Savior received first fruits of those whom he was to save, Paul declared when he said, And if the first fruits be holy, the lump is also holy. Teaching that the expression first fruits denoted that which is spiritual, but that the lump meant us, that is, the animal church, the lump of which they say he assumed and blended it with himself in as much as he is the leaven. 4. Moreover, that Achaemoth wandered beyond the pleroma, and received form from Christ, and was sought after by the Savior, they declare that he indicated when he said that he had come after that sheep which was gone astray. For they explained the wandering sheep to mean their mother, by whom they represent the church as having been sown. The wandering itself denotes her stay outside of the pleroma in a state of varied passion, from which they maintain that matter derived its origin. The woman, again, who sweeps the house and finds the piece of money, they declare to denote the Sophia above, who, having lost her in thymesis, afterwards recovered it, on all things being purified by the advent of the Savior. Wherefore, this substance also, according to them, was reinstated in pleroma. They say, too, that Simeon, who took Christ into his arms, and gave thanks to God, and said, Lord, now let us thou thy servant depart in peace, according to thy word. Was a type of the demiurge, who, on the arrival of the Savior, learned his own change of place, and gave thanks to Bithos. They also assert that by Anna, who was spoken of in the Gospel as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood, until she saw the Savior, and recognized him, and spoke of him to all, was most plainly indicated Achaemoth, who, having for a little while looked upon the Savior with his associates, and dwelling all the rest of the time in the intermediate place, waited for him till he should come again, and restore her to her proper consort. Her name, too, was indicated by the Savior, when he said, Yet wisdom is justified by her children. This, too, was done by Paul in these words. But we speak wisdom among them that are perfect. They declare also that Paul has referred to the conjunctions within the pleroma, showing them forth by means of one, for, when writing of the conjugal union in this life, he expressed himself thus, This is a mystery, but I speak concerning Christ and the church. Five. Further, they teach that John, the disciple of the Lord, indicated the first Ogduad, expressing themselves in these words. John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle, that, namely, which was first begotten by God, which being he has termed both the only begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the word was produced, and in him the whole substance of the ions, to which the word himself afterwards imparted form. Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word, and he expresses himself thus, In the beginning was the Word, and the Word was with God, and the Word was God, the same was in the beginning with God. Having first of all, it distinguished these three, God, the beginning, and the Word, he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another and with the Father, for the beginning is in the Father and of the Father, while the Word is in the beginning and of the beginning. Very properly, then, did he say, In the beginning was the Word, for he was in the Son, and the Word was with God, for he was the beginning, and the Word was God, of course, for that which is begotten of God is God. The same was in the beginning with God. This clause discloses the order of production, all things were made by him, and without him was nothing made, for the Word was the author of form and beginning to all the ions that came into existence after him, but what was made in him, says John, is life. Here again he indicated conjunction, for all things he said were made by him, and in him was life. This, then, which is in him, is more closely connected with him than those things which were simply made by him, for it exists along with him, and is developed by him. When again he adds, And the life was the light of men, while thus mentioning Anthropos, he indicated also Ecclesia by that one expression in order that, by using only one name, he might disclose their fellowship with one another in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life, or Zoe, the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words, For whatsoever doth make manifest is light. Since, therefore, Zoe manifested and begot both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second tetrod, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first tetrod. For, in discoursing of the Saviour, and declaring that all things beyond the Pleroma received form from him, he says that he is the fruit of the entire Pleroma. For he styles him a light which shineth in darkness, and which was not comprehended. By it inasmuch as, when he imparted form to all those things which had their origin from passion, he was not known by it. He also styles him Son and Elethea and Zoe, and the word made flesh whose glory, he says, we beheld, and his glory was that of the only begotten given to him by the Father, full of grace and truth. But what John really does say is this, and the word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. Thus, then, does he, according to them, distinctly set forth the first tetrad when he speaks of the Father and Charis and Monogenes and Elethea. In this way, too, does John tell of the first Ogduad, and that which is the mother of all the Ions. For he mentions the Father and Charis and Monogenes and Elethea and Logos and Zoe and Anthropos and Ecclesia. Such are the views of Ptolemaus. And of Book 1, chapters 7 through 8.