(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.

TERTULLIAN.

AGAINST THE VALENTINIANS.

IN WHICH THE AUTHOR GIVES A CONCISE ACCOUNT OF, TOGETHER WITH SUNDRY
CAUSTIC ANIMADVERSIONS ON, THE VERY FANTASTIC THEOLOGY OF THE SECT. THIS
TREATISE IS PROFESSEDLY TAKEN FROM THE WRITINGS OF JUSTIN, MILTIADES,
IRENAEUS, AND PROCULUS.

[TRANSLATED BY DR. ROBERTS.]

CHAP. I.--INTRODUCTORY. TERTULLIAN COMPARES THE HERESY TO THE OLD
ELEUSINIAN MYSTERIES. BOTH SYSTEMS ALIKE IN PREFERRING CONCEALMENT OF ERROR
AND SIN TO PROCLAMATION OF TRUTH AND VIRTUE.

   The Valentinians, who are no doubt a very large body of heretics--
comprising as they do so many apostates from the truth, who have a
propensity for fables, and no discipline to deter them (therefrom) care for
nothing so much as to obscure(1) what they preach, if indeed they (can be
said to) preach who obscure their doctrine. The officiousness with which
they guard their doctrine is an officiousness which betrays their guilt.(2)
Their disgrace is proclaimed in the very earnestness with which they
maintain their religious system. Now, in the case of those Eleusinian
mysteries, which are the very heresy of Athenian superstition, it is their
secrecy that is their disgrace. Accordingly, they previously beset all
access to their body with tormenting conditions;(3) and they require a long
initiation before they enrol (their members),(4) even instruction during
five years for their perfect disciples,(5) in order that they may mould(6)
their opinions by this suspension of full knowledge, and apparently raise
the dignity of their mysteries in proportion to the craving for them which
they have previously created. Then follows the duty of silence. Carefully
is that guarded, which is so long in finding. All the divinity, however,
lies in their secret recesses:(7) there are revealed at last all the
aspirations of the fully initiated,(8) the entire mystery of the sealed
tongue, the symbol of virility. But this allegorical representation,(9)
under the pretext of nature's reverend name, obscures a real sacrilege by
help of an arbitrary symbol,(10) and by empty images obviates(11) the
reproach of falsehood!(12) In like manner, the heretics who are now the
object of our remarks,(13) the Valentinians, have formed Eleusinian
dissipations(14) of their own, consecrated by a profound silence, having
nothing of the heavenly in them but their mystery.(15) By the help of the
sacred names and titles and arguments of true religion, they have
fabricated the vainest and foulest figment for men's pliant liking,(16) out
of the affluent suggestions of Holy Scripture, since from its many springs
many errors may well emanate. If you propose to them inquiries sincere and
honest, they answer you with stern(17) look and contracted brow, and say,
"The subject is profound." If you try them with subtle questions, with the
ambiguities of their double tongue, they affirm a community of faith (with
yourself). If you intimate to them that you understand their opinions, they
insist on knowing nothing themselves. If you come to a close engagement
with them they destroy your own fond hope of a victory over them by a self-
immolation.(1) Not even to their own disciples do they commit a secret
before they have made sure of them. They have the knack of persuading men
before instructing them; although truth persuades by teaching, but does not
teach by first persuading.

CHAP. II.--THESE HERETICS BRAND THE CHRISTIANS AS SIMPLE PERSONS. THE
CHARGE ACCEPTED, AND SIMPLICITY EULOGIZED OUT OF THE SCRIPTURES.

   For this reason we are branded(2) by them as simple, and as being
merely so, without being wise also; as if indeed wisdom were compelled to
be wanting in simplicity, whereas the Lord unites them both: "Be ye
therefore wise as serpents, and simple as doves."(3) Now if we, on our
parts, be accounted foolish because we are simple, does it then follow that
they are not simple because they are wise? Most perverse, however, are they
who are not simple, even as they are most foolish who are not wise. And
yet, (if I must choose) I should prefer taking(4) the latter condition for
the lesser fault; since it is perhaps better to have a wisdom which falls
short in quantity, than that which is bad in quality (5)--better to be in
error than to mislead. Besides, the face of the Lord (6) is patiently
waited for by those who "seek Him in simplicity of heart," as says the very
Wisdom--not of Valentinus, but--of Solomon.(7) Then, again, infants have
borne(8) by their blood a testimony to Christ. (Would you say) that it was
children who shouted "Crucify Him" ?(9) They were neither children nor
infants; in other words, they were not simple. The apostle, too, bids us to
"become children again" towards God,(10) " to be as children in malice" by
our simplicity, yet as being also "wise in our practical faculties."(11) At
the same time, with respect to the order of development in Wisdom, I have
admitted(12) that it flows from simplicity. In brief, "the dove" has
usually served to figure Christ; "the serpent," to tempt Him. The one even
from the first has been the harbinger of divine peace; the other from the
beginning has been the despoiler of the divine image. Accordingly,
simplicity alone(13) will be more easily able to know and to declare God,
whereas wisdom alone will rather do Him violence,(14) and betray Him.

CHAP. III.--THE FOLLY OF THIS HERESY. IT DISSECTS AND MUTILATES THE DEITY.
CONTRASTED WITH THE SIMPLE WISDOM OF TRUE RELIGION. TO EXPOSE THE
ABSURDITIES OF THE VALENTINIAN SYSTEM IS TO DESTROY IT.

   Let, then, the serpent hide himself as much as he is able, and let him
wrest(15) all his wisdom in the labyrinths of his obscurities; let him
dwell deep down in the ground; let him worm himself into secret holes; let
him unroll his length through his sinuous joints;(16) let him tortuously
crawl, though not all at once,(17) beast as he is that skulks the light. Of
our dove, however, how simple is the very home!--always in high and open
places, and facing the light! As the symbol of the Holy Spirit, it loves
the (radiant) East, that figure of Christ.(18) Nothing causes truth a
blush, except only being hidden, because no man will be ashamed to give ear
thereto. No man will be ashamed to recognise Him as God whom nature has
already commended to him, whom he already perceives in all His works,(19)--
Him indeed who is simply, for this reason, imperfectly known; because man
has not thought of Him as only one, because he has named Him in a plurality
(of gods), and adored Him in other forms. Yet,(20) to induce oneself to
turn from this multitude of deities to another crowd,(21) to remove from a
familiar authority to an unknown one, to wrench oneself from what is
manifest to what is hidden, is to offend faith on the very threshold. Now,
even suppose that you are initiated into the entire fable, will it not
occur to you that you have heard something very like it from your fond
nurse(22) when you were a baby, amongst the lullabies she sang to you(1)
about the towers of Lamia, and the horns of the sun?(2) Let, however, any
man approach the subject from a knowledge of the faith which he has
otherwise learned, as soon as he finds so many names of AEons, so many
marriages, so many offsprings, so many exits, so many issues, felicities
and infelicities of a dispersed and mutilated Deity, will that man hesitate
at once to pronounce that these are "the fables and endless genealogies"
which the inspired apostle (3) by anticipation condemned, whilst these
seeds of heresy were even then shooting forth? Deservedly, therefore, must
they be regarded as wanting in simplicity, and as merely prudent, who
produce such fables not without difficulty, and defend them only
indirectly, who at the same time do not thoroughly instruct those whom they
teach. This, of course, shows their astuteness, if their lessons are
disgraceful; their unkindness, if they are honourable. As for us, however,
who are the simple folk, we know all about it. In short, this is the very
first weapon with which we are armed for our encounter; it unmasks(4) and
brings to views the whole of their depraved system.(6) And in this we have
the first augury of our victory; because even merely to point out that
which is concealed with so great an outlay of artifice,(7) is to destroy
it.

CHAP. IV.--THE HERESY TRACEABLE TO VALENTINUS, AN ABLE BUT RESTLESS MAN.
MANY SCHISMATICAL LEADERS OF THE SCHOOL MENTIONED. ONLY ONE OF THEM SHOWS
RESPECT TO THE MAN WHOSE NAME DESIGNATES THE ENTIRE SCHOOL.

   We know, I say, most fully their actual origin, and we are quite aware
why we call them Valentinians, although they affect to disavow their name.
They have departed, it is true,(8) from their founder, yet is their origin
by no means destroyed; and even if it chance to be changed, the very change
bears testimony to the fact. Valentinus had expected to become a bishop,
because he was an able man both in genius and eloquence. Being indignant,
however, that another obtained the dignity by reason of a claim which
confessorship(9) had given him, he broke with the church of the true faith.
Just like those (restless) spirits which, when roused by ambition, are
usually inflamed with the desire of revenge, he applied himself with all
his might(10) to exterminate the truth; and finding the clue(11) of a
certain old opinion, he marked out a path for himself with the subtlety of
a serpent. Ptolemaeus afterwards entered on the same path, by
distinguishing the names and the numbers of the AEnons into personal
substances, which, however, he kept apart from God. Valentinus had included
these in the very essence of the Deity, as senses and affections of motion.
Sundry bypaths were then struck off therefrom, by Heraclean and Secundus
and the magician Marcus. Theotimus worked hard about "the images of the
law." Valentinus, however, was as yet nowhere, and still the Valentinians
derive their name from Valentinus. Axionicus at Antioch is the only man who
at the present time does honour(12) to the memory of Valentinus, by keeping
his rules(13) to the full. But this heresy is permitted to fashion itself
into as many various shapes as a courtezan, who usually changes and adjusts
her dress every day. And why not? When they review that spiritual seed of
theirs in every man after this fashion, whenever they have hit upon any
novelty, they forthwith call their presumption a revelation, their own
perverse ingenuity a spiritual gift; but (they deny all) unity, admitting
only diversity.(14) And thus we clearly see that, setting aside their
customary dissimulation, most of them are in a divided state, being ready
to say (and that sincerely) of certain points of their belief, "This is not
so;" and, "I take this in a different sense;" and, "I do not admit that."
By this variety, indeed, innovation is stamped on the very face of their
rules; besides which, it wears all the colourable features of ignorant
conceits.(15)

CHAP. V.--MANY EMINENT CHRISTIAN WRITERS HAVE CAREFULLY AND FULLY REFUTED
THE HERESY.THESE THE AUTHOR MAKES HIS OWN GUIDES.

   My own path, however, lies along the original tenets(16) of their chief
teachers, not with the self-appointed leaders of their promiscuous(17)
followers. Nor shall we hear it said of us from any quarter, that we have
of our own mind fashioned our own materials, since these have been already
produced, both in respect of the opinions and their refutations, in
carefully written volumes, by so many eminently holy and excellent men, not
only those who have lived before us, but those also who were contemporary
with the heresiarchs themselves: for instance Justin, philosopher and
martyr; Miltiades, the sophist(2) of the churches Irenaeus, that very exact
inquirer into all doctrines;(3) our own Proculus, the model(4) of chaste
old age and Christian eloquence. All these it would be my desire closely to
follow in every work of faith, even as in this particular one. Now if there
are no heresies at all but what those who refute them are supposed to have
fabricated, then the apostle who predicted them s must have been guilty of
falsehood. If, however, there are heresies, they can be no other than those
which are the subject of discussion. No writer can be supposed to have so
much time on his hands(6) as to fabricate materials which are already in
his possession.

CHAP. VI.--ALTHOUGH WRITING IN LATIN HE PROPOSES TO RETAIN THE GREEK NAMES
OF THE VALENTINIAN EMANATIONS OF DEITY. NOT TO DISCUSS THE HERESY BUT ONLY
TO EXPOSE IT. THIS WITH THE RAILLERY WHICH ITS ABSURDITY MERITS.

   In order then, that no one may be blinded by so many outlandish(7)
names, collected together, and adjusted at pleasure,(8) and of doubtful
import, I mean in this little work, wherein we merely undertake to propound
this (heretical) mystery, to explain in what manner we are to use them. Now
the rendering of some of these names from the Greek to as to produce an
equally obvious sense of the word, is by no means an easy process: in the
case of some others, the genders, are not suitable; while others, again,
are more familiarly known in their Greek form. For the most part,
therefore, we shall use the Greek names; their meanings will be seen on the
margins of the pages. Nor will the Greek be unaccompanied with the Latin
equivalents; only these will be marked in lines above, for the purpose of
explaining(9) the personal names, rendered necessary by the ambiguities of
such of them as admit some different meaning. But although I must postpone
all discussion, and be content at present with the mere exposition (of the
heresy), still, wherever any scandalous feature shall seem to require a
castigation, it must be attacked(10) by all means, if only with a passing
thrust.(11) Let the reader regard it as the skirmish before the battle. It
will be my drift to show how to wound(12) rather than to inflict deep
gashes. If in any instance mirth be excited, this will be quite as much as
the subject deserves. There are many things which deserve refutation in
such a way as to have no gravity expended on them. Vain and silly topics
are met with especial fitness by laughter. Even the truth may indulge in
ridicule, because it is jubilant; it may play with its enemies, because it
is fearless.(13) 0nly we must take care that its laughter be not unseemly,
and so itself be laughed at; but wherever its mirth is decent, there it is
a duty to indulge it. And so at last I enter on my task.

CHAP. VII.--THE FIRST EIGHT EMANATIONS, OR AEONS, CALLED THE OGDOAD, ARE
THE FOUNTAIN OF ALL THE OTHERS. THEIR NAMES AND DESCENT RECORDED.

   Beginning with Ennius,(14) the Roman poet, he simply spoke of "the
spacious saloons(15) of heaven,"--either on account of their elevated site,
or because in Homer he had read about Jupiter banqueting therein. As for
our heretics, however, it is marvellous what storeys upon storeys (16) and
what heights upon heights, they have hung up, raised and spread out as a
dwelling for each several god of theirs. Even our Creator has had arranged
for Him the saloons of Ennius in the fashion of private rooms? with chamber
piled upon chamber, and assigned to each god by just as many staircases as
there were heresies. The universe, in fact, has been turned into "rooms to
let."(18) Such storeys of the heavens you would imagine to be detached
tenements in some happy isle of the blessed,(19) I know not where. There
the god even of the Valentinians has his dwelling in the attics. They call
him indeed, as to his essence, Aiw^n te'leios (Perfect AEon), but in
respect of his personality, Proarchh' (Before the Beginning), Hh Archh'
(The Beginning), and sometimes Bythos (Depth),(20) a name which is most
unfit for one who dwells in the heights above! They describe him as
unbegotten, immense, infinite, invisible, and eternal; as if, when they
described him to be such as we know that he ought to be, they straightway
prove him to be a being who may be said to have had such an existence even
before all things else. I indeed insist upon(1) it that he is such a being;
and there is nothing which I detect in beings of this sort more obvious,
than that they who are said to have been before all things--things, too,
not their own--are found to be behind all things. Let it, however, be
granted that this Bythos of theirs existed in the infinite ages of the past
in the greatest and profoundest repose, in the extreme rest of a placid
and, if I may use the expression, stupid divinity, such as Epicurus has
enjoined upon us. And yet, although they would have him be alone, they
assign to him a second person in himself and with himself, Ennoea
(Thought), which they also call both Charis (Grace) and Sige (Silence).
Other things, as it happened, conduced in this most agreeable repose to
remind him of the need of by and by producing out of himself the beginning
of all things. This he deposits in lieu of seed in the genital region, as
it were, of the womb of his Sige. Instantaneous conception is the result:
Sige becomes pregnant, and is delivered, of course in silence; and her
offspring is Nus (Mind), very like his father and his equal in every
respect. In short, he alone is capable of comprehending the measureless and
incomprensible greatness of his father. Accordingly he is even called the
Father himself, and the Beginning of all things, and, with great propriety,
Monogenes (The Only-begotten). And yet not with absolute propriety, since
he is not born alone. For along with him a female also proceeded, whose
name was Veritas(2) (Truth). But how much more suitably might Monogenes be
called Protogenes (Firstbegotten), since he was begotten first! Thus Bythos
and Sige, Nus. and Veritas, are alleged to be the first fourfold team (3)
of the Valentinian set (of gods)(4) the parent stock and origin of them
all. For immediately when(5) Nus received the function of a procreation of
his own, he too produces out of himself Sermo (the Word) and Vita (the
Life). If this latter existed not previously, of course she existed not in
Bythos. And a pretty absurdity would it be, if Life existed not in God!
However, this offspring also produces fruit, having for its mission the
initiation of the universe and the formation of the entire Pleroma: it
procreates Homo (Man) and Ecclesia (the Church). Thus you have an Ogdoad, a
double Tetra, out of the conjunctions of males and females--the cells(6)
(so to speak) of the primordial AEons, the fraternal nuptials of the
Valentinion gods, the simple originals(7) of heretical sanctity and
majesty, a rabble(8)--shall I say of criminals(9) or of deities ?(10)--at
any rate, the fountain of all ulterior fecundity.

CHAP. VIII.--THE NAMES AND DESCENT OF OTHER AEONS; FIRST HALF A SCORE, THEN
TWO MORE, AND ULTIMATELY A DOZEN BESIDES. THESE THIRTY CONSTITUTE THE
PLEROMA. BUT WHY BE SO CAPRICIOUS AS TO STOP AT THIRTY ?

   For, behold, when the second Tetrad--Sermo and Vita, Homo and
Ecclesia(11)--had borne fruit to the Father's glory, having an intense
desire of themselves to present to the Father something similar of their
own, they bring other issue into being(12)--conjugal of course, as the
others were(13)--by the union of the twofold nature. On the one hand, Sermo
and Vita pour out at a birth a half-score of  AEons; on the other hand,
Homo and Ecclesia produce a couple more, so furnishing an equipoise to
their parents, since this pair with the other ten make up just as many as
they did themselves procreate. I now give the names of the half-score whom
I have mentioned: Bythios (Profound) and Mixis (Mixture), Ageratos (Never
old) and Henosis (Union), Autophyes (Essential nature) and Hedone
(Pleasure), Acinetos (Immoveable) and Syncrasis (Commixture,) Monogenes
(Only-begotten) and Macaria (Happiness). On the other hand, these will make
up the number twelve (to which I have also referred): Paracletus
(Comforter) and Pistis (Faith), Patricas (Paternal) and Elpis (Hope),
Metricos (Maternal) and Agape (Love), Ainos (Praise)(14) and Synesis
(Intelligence), Ecclesiasticus (Son of Ecclesia) and Macariotes
(Blessedness) Theletus(15) (Perfect) and Sophia (Wisdom). I cannot help(16)
here quoting from a like example what may serve to show the import of these
names. In the schools of Carthage there was once a certain Latin
rhetorician, an excessively cool fellow,(1) whose name was Phosphorus. He
was personating a man of valour, and wound up(2) with saying, "I come to
you, excellent citizens, from battle, with victory for myself, with
happiness for you, full of honour, covered with glory, the favourite of
fortune, the greatest of men, decked with triumph." And forthwith his
scholars begin to shout for the school of Phosphorus, pheu^ (ah!) Are you a
believer in(4) Fortunata, and Hedone, and Acinetus, and Theletus? Then
shout out your pheu^ for the school of Ptolemy.(5) This must be that
mystery of the Pleroma, the fulness of the thirty-fold divinity. Let us see
what special attributes(6) belong to these numbers--four, and eight, and
twelve. Meanwhile with the number thirty all fecundity ceases. The
generating force and power and desire of the AEons is spent.(7) As if there
were not still left some strong rennet for curdling numbers.(8) As if no
other names were to be got out of the page's hall!(9) For why are there not
sets of fifty and of a hundred procreated? Why, too, are there no comrades
and boon companions(10) named for them ?

CHAP. IX.--OTHER CAPRICIOUS FEATURES IN THE SYSTEM. THE AEONS UNEQUAL IN
ATTRIBUTES. THE SUPERIORITY OF NUS; THE VAGARIES OF SOPHIA RESTRAINED BY
HOROS. GRAND TITLES BORNE BY THIS LAST POWER.

   But, further, there is an "acceptance(11) of persons," inasmuch as Nus
alone among them all enjoys the knowledge of the immeasurable Father,
joyous and exulting, while they of course pine in sorrow. To be sure, Nus,
so far as in him lay, both wished and tried to impart to the others also
all that he had learnt about the greatness and incomprehensibility of the
Father; but his mother, Sige, interposed--she who (you must know) imposes
silence even on her own beloved heretics;(12) although they affirm that
this is done at the will  of the Father, who will have all to be inflamed
with a longing after himself. Thus, while they are tormenting themselves
with these internal desires, while they are burning with the secret longing
to know the Father, the crime is almost accomplished. For of the twelve
AEons which Homo and Ecclesia had produced, the youngest by birth (never
mind the solecism, since Sophia (Wisdom) is her name), unable to restrain
herself, breaks away without the society of her husband Theletus, in quest
of the Father and contracts that kind of sin which had indeed arisen
amongst the others who were conversant with Nus but had flowed on to this
AEon,(13) that is, to Sophia; as is usual with maladies which, after
arising in one part of the body, spread abroad their infection to some
other limb. The fact is,(14) under a pretence of love to the Father, she
was overcome with a desire to rival Nus, who alone rejoiced in the
knowledge of the Father.(15) But when Sophia, straining after impossible
aims, was disappointed of her hope, she is both overcome with difficulty,
and racked with affection. Thus she was all but swallowed up by reason of
the charm and toil (of her research),(16) and dissolved into the remnant of
his substance;(17) nor would there have been any other alternative for her
than perdition, if she had not by good luck fallen in with Horus (Limit).
He too had considerable power. He is the foundation of the great(18)
universe, and, externally, the guardian thereof. To him they give the
additional names of Crux (Cross), and Lytrotes (Redeemer,) and
Carpistes(Emancipator).(19)  When Sophia was thus rescued from danger, and
tardily persuaded, she relinquished further research after the Father,
found repose, and laid aside all her excitement,(20) or Enthymesis
(Desire,) along with the passion which had come over her.

CHAP. X.--ANOTHER ACCOUNT OF THE STRANGE ABERRATIONS OF SOPHIA, AND THE
RESTRAINING SERVICES OF HORUS. SOPHIA WAS NOT HERSELF, AFTER ALL, EJECTED
FROM THE PLEROMA, BUT ONLY HER ENTHYMESIS.

   But some dreamers have given another account of the aberration(21) and
recovery of Sophia. After her vain endeavours, and the disappointment of
her hope, she was, I suppose, disfigured with paleness and emaciation, and
that neglect of her beauty which was natural to one who(1) was deploring
the denial of the Father,--an affliction which was no less painful than his
loss. Then, in the midst of all this sorrow, she by herself alone, without
any conjugal help, conceived and bare a female offspring. Does this excite
your surprise? Well, even the hen has the power of being able to bring
forth by her own energy.(2) They say, too, that among vultures there are
only females, which become parents alone. At any rate, she was another
without aid from a male, and she began at last to be afraid that her end
was even at hand. She was all in doubt about the treatment(3) of her case,
and took pains at self-concealment. Remedies could nowhere be found. For
where, then, should we have tragedies and comedies, from which to borrow
the process of exposing what has been born without connubial modesty? While
the thing is in this evil plight, she raises her eyes, and turns them to
the Father. Having, however, striven in vain, as her strength was failing
her, she falls to praying. Her entire kindred also supplicates in her
behalf, and especially Nus. Why not? What was the cause of so vast an evil?
Yet not a single casualty(4) befell Sophia without its effect. All her
sorrows operate. Inasmuch as all that conflict of hers contributes to the
origin of Matter. Her ignorance, her fear, her distress, become substances.
Hereupon the Father by and by, being moved, produces in his own image, with
a view to these circumstances(5) the Horos whom we have mentioned above;
(and this he does) by means of Monogenes Nus, a male-female (AEon), because
there is this variation of statement about the Father's(6) sex. They also
go on to tell us that Horos is likewise called Metagogius, that is, "a
conductor about," as well as Horothetes (Setter of Limits). By his
assistance they declare that Sophia was checked in her illicit courses, and
purified from all evils, and henceforth strengthened (in virtue), and
restored to the conjugal state: (they add) that she indeed remained within
the bounds(7) of the Pleroma, but that her Enthymesis, with the accruing(8)
Passion, was banished by Horos, and crucified and cast out from the
Pleroma,-- even as they say, Malum for as! (Evil, avaunt!) Still, that was
a spiritual essence, as being the natural impulse of an AEon, although
without form or shape, inasmuch as it had apprehended nothing, and
therefore was pronounced to be an infirm and feminine fruit.(9)

CHAP. XI.--THE PROFANE ACCOUNT GIVEN OF THE ORIGIN OF CHRIST AND THE HOLY
GHOST STERNLY REBUKED. AN ABSURDITY RESPECTING THE ATTAINMENT OF THE
KNOWLEDGE OF GOD ABLY EXPOSED.

   Accordingly, after the banishment of the Enthymesis, and the return of
her mother Sophia to her husband, the (illustrious) Monogenes, the Nus,(10)
released indeed from all care and concern of the Father, in order that he
might consolidate all things, and defend and at last fix the Pleroma, and
so prevent any concussion of the kind again, once more(11) emits a new
couple(12) (blasphemously named). I should suppose the coupling of two
males to be a very shameful thing, or else the one(13) must be a female,
and so the male is discredited(14) by the female. One divinity is assigned
in the case of all these, to procure a complete adjustment among the AEons.
Even from this fellowship in a common duty two schools actually arise, two
chairs,(15) and, to some extent,(16) the inauguration of a division in the
doctrine of Valentinus. It was the function of Christ to instruct the AEons
in the nature of their conjugal relations(17) (you see what the whole thing
was, of course!), and how to form some guess about the unbegotten,(18) and
to give them the capacity of generating within themselves the knowledge of
the Father; it being impossible to catch the idea of him, or comprehend
him, or, in short, even to enjoy any perception of him, either by the eye
or the ear, except through Monogenes (the Only-begotten). Well, I will even
grant them what they allege about knowing the Father, so that they do not
refuse us (the attainment of) the same. I would rather point out what is
perverse in their doctrine, how they were taught that the incomprehensible
part of the Father was the cause of their own perpetuity,(19) whilst that
which might be comprehended of him was the reason(1) of their generation
and formation. Now by these several positions(2) the tenet, I suppose, is
insinuated, that it is expedient for God not to be apprehended, on the very
ground that the incomprehensibility of His character is the cause of
perpetuity; whereas what in Him is comprehensible is productive, not of
perpetuity, but rather of conditions which lack perpetuity-namely, nativity
and formation. The Son, indeed, they made capable of comprehending the
Father. The manner in which He is comprehended, the recently produced
Christ fully taught them. To the Holy Spirit, however, belonged the special
gifts, whereby they, having been all set on a complete par in respect of
their earnestness to learn, should be enabled to offer up their
thanksgiving, and be introduced to a true tranquillity.

CHAP. XII.--THE STRANGE JUMBLE OF THE PLEROMA. THE FRANTIC DELIGHT OF THE
MEMBERS THEREOF. THEIR JOINT CONTRIBUTION OF PARTS SET FORTH WITH HUMOROUS
IRONY.

   Thus they are all on the self-same footing in respect of form and
knowledge, all of them having become what each of them severally is; none
being a different being, because they are all what the others are.(3) They
are all turned into(4) Nuses, into Homos, into Theletuses;(5) and so in the
case of the females, into Siges, into Zoes, into Ecclesias, into Forunatas,
so that Ovid would have blotted out his own Metamorphoses if he had only
known our larger one in the present day. Straightway they were reformed and
thoroughly established, and being composed to rest from the truth, they
celebrate the Father in a chorus(6) of praise in the exuberance of their
joy. The Father himself also revelled(7) in the glad feeling; of course,
because his children and grandchildren sang so well. And why should he not
revel in absolute delight? Was not the Pleroma freed (from all danger)?
What ship's captain(8) fails to  rejoice even with indecent frolic? Every
day we observe the uproarious ebullitions of sailors' joys.(9) Therefore,
as sailors always exult over the reckoning they pay. in common, so do these
AEons enjoy a similar pleasure, one as they now all are in form, and, as I
may add,(10) in feeling too. With the concurrence of even their new
brethren and masters,(11) they contribute into one common stock the best
and most beautiful thing with which they are severally adorned. Vainly, as
I suppose. For if they were all one by reason by the above-mentioned
thorough equalization, there was   no room for the process of a common
reckoning,(12) which for the most part consists of a pleasing variety. They
all contributed the one good thing, which they all were. There would be, in
all probability, a formal procedure(13) in the mode or in the form of the
very equalization in question. Accordingly, out of the donation which they
contributed(14) to the honour and glory of the Father, they jointly
fashion(15) the most beautiful constellation of the Pleroma, and its
perfect fruit, Jesus. Him they also surname(16) Soter (Saviour) and Christ,
and Sermo (Word) after his ancestors;(17) and lastly Omnia (All Things), as
formed from a universally culled nosegay,(18) like the jay of AEsop, the
Pandora of Hesiod, the bowl(19) of Accius, the honey-cake of Nestor, the
miscellany of Ptolemy. How much nearer the mark, if these idle title-
mongers had called him Pancarpian, after certain Athenian customs.(20) By
way of adding external honour also to their wonderful puppet, they produce
for him a bodyguard of angels of like nature. If this be their mutual
condition, it may be all right; if, however, they are consubstantial with
Soter (for I have discovered how doubtfully the case is stated), where will
be his eminence when surrounded by attendants who are co-equal with
himself?

CHAP. XIII.--FIRST PART OF THE SUBJECT, TOUCHING THE CONSTITUTION OF THE
PLEROMA, BRIEFLY RECAPITULATED. TRANSITION' TO THE OTHER PART, WHICH IS
LIKE A PLAY OUTSIDE THE CURTAIN.

   In this series, then, is contained the first emanation of AEons, who
are alike born, and are married, and produce offspring: there are the most
dangerous fortunes of Sophia in her ardent longing for the Father, the most
sea sonable help of Horos, the expiation of her Enthymesis and accruing
Passion, the instruction of Christ and the Holy Spirit, their tutelar
reform of the AEons, the piebald ornamentation of Sorer, the consubstantial
retinue(1) of the angels. All that remains, according to you, is the fall
of the curtain and the clapping of hands.(2) What remains in my opinion,
however, is, that you should hear and take heed. At all events, these
things are said to have been played out within the company of the Pleroma,
the first scene of the tragedy. The rest of the play, however, is beyond
the curtain--I mean outside of the Pleroma. And yet if it be such within
the bosom of the Father, within the embrace of the guardian Horos, what
must it be outside, in free space,(3) where God did not exist?

CHAP. XIV.--THE ADVENTURES OF ACHAMOTH OUTSIDE THE PLEROMA. THE MISSION OF
CHRIST IN PURSUIT OF HER. HER LONGING FOR CHRIST. HOROS' HOSTILITY TO HER.
HER CONTINUED SUFFERING.

   For Enthymesis, or rather Achamoth--because by this inexplicable(4)
name alone must she be henceforth designated--when in company with the
vicious Passion, her inseparable companion, she was expelled to places
devoid of that light which is the substance of the Pleroma, even to the
void and empty region of Epicurus, she becomes wretched also because of the
place of her banishment. She is indeed without either form or feature, even
an untimely and abortive production. Whilst she is in this plight,(5)
Christ descends from(6) the heights, conducted by Horos, in order to impart
form to the abortion, out of his own energies, the form of substance only,
but not of knowledge also. Still she is left with some property. She has
restored to her the odour of immortality, in order that she might, under
its influence, be overcome with the desire of better things than belonged
to her present plight.(7) Having accomplished His merciful mission, not
without the assistance of the Holy Spirit, Christ returns to the Pleroma.
It is usual out of an abundance of things(8) for names to be also
forthcoming. Enthymesis came from action;(9) whence Achamoth came is still
a question; Sophia emanates from the Father, the Holy Spirit from an angel.
She entertains a regret lot Christ immediately after she had discovered her
desertion by him. Therefore she hurried forth herself, in quest of the
light of Him Whom she did not at all discover, as He operated in an
invisible manner; for how else would she make search for His light, which
was as unknown to her as He was Himself? Try, however, she did, and perhaps
would have found Him, had not the self-same Horos, who had met her mother
so opportunely, fallen in with the daughter quite as unseasonably, so as to
exclaim at her IAO! just as we hear the cry "Porro Quirites" ("Out of the
way, Romans!"), or else Fidem Caesaris!" ("By the faith of Caesat!"),
whence (as they will have it) the name IAO comes to be found is the
Scriptures.(10) Being thus hindered from proceeding further, and being
unable to surmount(11) the Cross, that is to say, Horos, because she had
not yet practised herself in the part of Catullus' Laureolus,(12) and given
over, as it were, to that passion of hers in a manifold and complicated
mesh, she began to be afflicted with every impulse thereof, with sorrow,--
because she had not accomplished her enterprise, with fear,--lest she
should lose her life, even as she had lost the light, with consternation,
and then with ignorance. But not as her mother (did she suffer this), for
she was an AEon. Hers, however, was a worse suffering, considering her
condition; for another tide of emotion still overwhelmed her, even of
conversion to the Christ, by Whom she had been restored to life, and had
been directed(13) to this very conversion.

CHAP. XV.--STRANGE ACCOUNT OF THE ORIGIN OF MATTER, FROM THE VARIOUS
AFFECTIONS OF ACHAMOTH. THE WATERS FROM HER TEARS; LIGHT FROM HER SMILE.

   Well, now, the Pythagoreans may learn, the Stoics may know, Plato
himself (may discover), whence Matter, which they will have to be unborn,
derived both its origin and substance for all this pile of the world--(a
mystery) which not even the renowned(14) Mercurius Trismegistus, master (as
he was) of all physical philosophy, thought out.(1) You have just heard of
Conversion," one element in the "Passion" (we have so often mentioned). Out
of this the whole life of the world,(2) and even that of the Demiurge
himself, our God, is said to have had its being. Again, you have heard of
"sorrow" and "fear." From these all other created things(3) took their
beginning. For from her(4) tears flowed the entire mass of waters. From
this circumstance one may form an idea of the calamity(5) which she
encountered, so vast were the kinds of the tears wherewith she overflowed.
She had salt tear-drops, she had bitter, and sweet, and warm, and cold, and
bituminous, and ferruginous, and sulphurous, and even(6) poisonous,  so
that the Nonacris exuded therefrom which killed Alexander; and the river of
the Lyncestae(7) flowed from the same source, which produces drunkenness;
and the Salmacis(8) was derived from the same source, which renders men
effeminate. The rains of heaven Achamoth whimpered forth,(9) and we on our
part are anxiously employed in saving up in our cisterns the very wails and
tears of another. In like manner, from the "consternation" and "alarm" (of
which we have also heard), bodily elements were derived. And yet amidst so
many circumstances of solitude, in this vast prospect of destitution, she
occasionally smiled at the recollection of the sight of Christ, and from
this smile of joy light flashed forth. How great was this beneficence of
Providence, which induced her to smile, and all that we might not linger
for ever in the dark! Nor need you feel astonished how(10) from her joy so
splendid an element(11) could have beamed upon the world, when from her
sadness even so necessary a provision(12) flowed forth for man. O
illuminating smile! O irrigating tear! And yet it might now have acted as
some alleviation amidst the horror of her situation; for she might have
shaken off all the obscurity thereof as often as she had a mind to smile,
even not to be obliged to turn suppliant to those who had deserted her.(13)

CHAP. XVI.--ACHAMOTH PURIFIED FROM ALL IMPURITIES OF HER PASSION BY THE
PARACLETE, ACTING THROUGH SOTER, WHO OUT OF THE ABOVE-MENTIONED IMPURITIES
ARRANGES MATTER, SEPARATING ITS EVIL FROM THE BETTER QUALITIES.

   She, too, resorts to prayers, after the manner of her mother. But
Christ, Who now felt a dislike to quit the Pleroma, appoints the Paraclete
as his deputy. To her, therefore, he despatches Soter,(14) (who must be the
same as Jesus, to whom the Father imparted the supreme power over the whole
body of the AEons, by subjecting them all to him, so that "by him," as the
apostle says, "all things were created"(15) ), with a retinue and cortege
of contemporary angels, and (as one may suppose) with the dozen fasces.
Hereupon Achamoth, being quite struck with the pomp of his approach,
immediately covered herself with a veil, moved at first with a dutiful
feeling of veneration and modesty; but afterwards she surveys him calmly,
and his prolific equipage.(6) With such energies as she had derived from
the contemplation, she meets him with the salutation, Ku'rie, kai^re
("Hail, Lord")! Upon this, I suppose, he receives her, confirms and
conforms her in knowledge, as well as cleanses(17) her from all the
outrages of Passion, without, however, utterly severing them, with an
indiscriminateness like that which had happened in the casualties which
befell her mother. For such vices as had become inveterate and confirmed by
practice he throws together; and when he had consolidated them in one mass,
he fixes them in a separate body, so as to compose the corporeal condition
of Matter, extracting out of her inherent, incorporeal passion such an
aptitude of nature(18) as might qualify it to attain to a reciprocity of
bodily substances,(19) which should emulate one another, so that a twofold
condition of the substances might be arranged; one full of evil through its
faults, the other susceptible of passion from conversion. This will prove
to be Matter, which has set us in battle array against Hermogenes, and all
others who presume to teach that God made all things out of Matter, not out
of nothing.

CHAP. XVII.--ACHAMOTH IN LOVE WITH THE ANGELS. A PROTEST AGAINST THE
LASCIVIOUS FEATURES OF VALENTINIANISM. ACHAMOTH BECOMES THE MOTHER OF THREE
NATURES.

   Then Achamoth, delivered at length from all her evils, wonderful to
tell(20) goes on and bears fruit with greater results. For warmed with the
joy of so great an escape from her unhappy condition, and at the same time
heated with the actual contemplation of the angelic luminaries (one is
ashamed) to use such language, but there is no other way of expressing
one's meaning), she during the emotion somehow became personally inflamed
with desire(1) towards them, and at once grew pregnant with a spiritual
conception, at the very image of which the violence of her joyous
transport,and the delight of her prurient excitement had imbibed and
impressed upon her. She at length gave birth to an offspring, and then
there arose a leash of natures,(2) from a triad of causes,--one material,
arising from her passion; another animal, arising from her conversion; the
third spiritual, which had its origin in her imagination.

CHAP. XVIII.--BLASPHEMOUS OPINION CONCERNING THE ORIGIN OF THE DEMIURGE,
SUPPOSED TO BE THE CREATOR OF THE UNIVERSE.

   Having become a better proficient(3) in practical conduct by the
authority which, we may well suppose,(4) accrued to her from her three
children, she determined to impart form to each of the natures. The
spiritual one however, she was unable to touch, inasmuch as she was herself
spiritual. For a participation in the same nature has, to a very great
extent,(5) disqualified like and consubstantial beings from having superior
power over one another. Therefore(6) she applies herself solely to the
animal nature, adducing the structions of Soter(7) (for her guidance). And
first of all (she does) what cannot be described and read, and heard of,
without an intense horror at the blasphemy thereof: she produces this God
of ours, the God of all except of the heretics, the Father and Creator(8)
and King of all things, which are inferior to him. For from him do they
proceed. If, however, they proceed from him, and not rather from Achamoth,
or if only secretly from her, without his perceiving her, he was impelled
to all that he did, even like a puppet(9) which is moved from the outside.
In fact, it was owing to this very ambiguity about the personal agency in
the works which were done, that they coined for him the mixed name of
(Motherly Father),(10) whilst his other appellations were distinctly
assigned according to the conditions and positions of his works: so that
they call him Father in relation to the animal substances to which they
give the place of honour(11) on his fight hand; whereas, in respect of the
material substances which they banish(12) to his left hand, they name him
Demiurgus; whilst his title King designates his authority over both
classes, nay over the universe.(13)

CHAP. XIX.--PALPABLE ABSURDITIES AND CONTRADICTIONS IN THE SYSTEM
RESPECTING ACHAMOTH AND THE DEMIURGE.

   And yet there is not any agreement between the propriety of the names
and that of the works, from which all the names are suggested; since all of
them ought to have borne the name of her by whom the things were done,
unless after all(14) it turn out that they were not made by her. For,
although they say that Achamoth devised these forms in honour of the AEons,
they yet(15) transfer this work to Soter as its author, when they say that
he(16) operated through her, so far as to give her the very image of the
invisible and unknown Father--that is, the image which was unknown and
invisible to the Demiurge; whilst he(17) formed this same Demiurge in
imitation(18) of Nus the son of Propator;(19) and whilst the archangels,
who were the work of the Demiurge, resembled the other AEons. Now, when I
hear of such images of the three, I ask, do you not wish me to laugh at
these pictures of their most extravagant painter? At the female Achamoth, a
picture of the Father? At the Demiurge, ignorant of his mother, much more
so of his father? At the picture of Nus, Ignorant of his father too, and
the ministering angels, facsimiles of their lords? This is painting a mule
from an ass, and sketching Ptolemy from Valentinus.

CHAP. XX--THE DEMIURGE WORKS AWAY AT CREATION, AS THE DRUDGE OF HIS MOTHER
ACHAMOTH, IN IGNORANCE ALL THE WHILE OF THE NATURE OF HIS OCCUPATION.

   The Demiurge therefore, placed as he was without the limits of the
Pleroma in the ignominious solitude of his eternal exile, rounded a new
empire--this world (of ours)--by clearing away the confusion and
distinguishing the difference between the two substances which severally
constituted it,(1) the animal and the material. Out of incorporeal
(elements) he constructs bodies, heavy, light, erect(2) and stooping,
celestial and terrene. He then completes the sevenfold stages of heaven
itself, with his own throne above all. Whence he had the additional name of
Sabbatum from the hebdomadal nature of his abode; his mother Achamoth, too,
had the title Ogdoada, after the precedent of the primeval Ogdoada.(3)
These heavens, however, they consider to be intelligent,(4) and sometimes
they make angels of them, as indeed they do of the Demiurge himself; as
also (they call) Paradise the fourth archangel, because they fix it above
the third heaven, of the power of which Adam partook, when he sojourned
there amidst its fleecy clouds(5) and shrubs.(6) Ptolemy remembered
perfectly well the prattle of his boyhood,(7) that apples grew in the sea,
and fishes on the tree; after the same fashion, he assumed that nut-trees
flourished in the skies. The Demiurge does his work in ignorance, and
therefore perhaps he is unaware that trees ought to be planted only on the
ground. His mother, of course, knew all about it: how is it, then, that she
did not suggest the fact, since she was actually executing her own
operation? But whilst building up so vast an edifice for her son by means
of those works, which proclaim him at once to be father, god and, king
before the conceits of the Valentinians, why she refused to let them be
known to even him,(8) is a question which I shall ask afterwards.

CHAP. XXI.--THE VANITY AS WELL AS IGNORANCE OF THE DEMIURGE. ABSURD RESULTS
FROM SO IMPERFECT A CONDITION.

   Meanwhile you must believe(9) that Sophia has the surnames of earth and
of Mother--"Mother-Earth," of course--and (what may excite your laughter
still more heartily) even Holy Spirit. In this way they have conferred all
honour on that female, I suppose even a beard, not to say other things.
Besides,(10) the Demiurge had so little mastery over things,(11) on the
score,(12) you must know,(13) of his inability to approach spiritual
essences, (constituted as he was) of animal elements, that, imagining
himself to be the only being, he uttered this soliloquy: "I am God, and
beside me there is none else."(14) But for all that, he at least was aware
that he had not himself existed before. He understood, therefore, that he
had been created, and that there must be a creator of a creature of some
sort or other. How happens it, then, that he seemed to himself to be the
only being, notwithstanding his uncertainty, and although he had, at any
rate, some suspicion of the existence of some creator?

CHAP. XXII.--ORIGIN OF THE DEVIL, IN THE CRIMINAL EXCESS OF THE SORROW OF
ACHAMOTH. THE DEVIL, CALLED ALSO MUNDITENENS, ACTUALLY WISER THAN THE
DEMIURGE, ALTHOUGH HIS WORK.

   The odium felt amongst them(15) against the devil is the more
excusable,(16) even because the peculiarly sordid character of his origin
justifies it.(17) For he is supposed by them to have had his origin in that
criminal excess(18) of her(19) sorrow, from which they also derive the
birth of the angels, and demons, and all the wicked spirits. Yet they
affirm that the devil is the work of the Demiurge, and they call him
Munditenens(20) (Ruler of the World), and maintain that, as he is of a
spiritual nature, he has a better knowledge of the things above than the
Demiurge, an animal being. He deserves from them the pre-eminence which all
heresies provide him with.

CHAP. XXIII.--THE RELATIVE POSITIONS OF THE PLEROMA. THE REGION OF
ACHAMOTH, AND THE CREATION OF THE DEMIURGE. THE ADDITION OF FIRE TO THE
VARIOUS ELEMENTS AND BODIES OF NATURE.

   Their most eminent powers, moreover, they confine within the following
limits, as in a citadel. In the most elevated of all summits presides the
tricenary Pleroma,(21) Horos marking off its boundary line. Beneath it,
Achamoth occupies the intermediate space for her abode,(22) treading down
her son. For under her comes the Demiurge in his own Hebdomad, or rather
the Devil, sojourning in this world in common with ourselves, formed, as
has been said above, of the same elements
and the same body, out of the most profitable calamities of Sophia;
inasmuch as, (if it had not been for these,) our spirit would have had no
space for inhaling and ejecting(1) air--that delicate vest of all corporeal
creatures, that revealer of all colours, that instrument of the seasons--if
the sadness of Sophia had not filtered it, just as her fear did the animal
existence, and her conversion the Demiurge himself. Into all these elements
and bodies fire was fanned. Now, since they have not as yet explained to us
the original sensation of this(2) in Sophia, I will on my own
responsibility(3) conjecture that its spark was struck out of the delicate
emotions(4) of her (feverish grief). For you may be quite sure that, amidst
all her vexations, she must have had a good deal of fever.(5)

CHAP. XXIV.--THE FORMATION OF MAN BY THE DEMIURGE. HUMAN FLESH NOT MADE OF
THE GROUND, BUT OF A NONDESCRIPT PHILOSOPHIC SUBSTANCE.

   Such being their conceits respecting: God, or, if you like,(6) the
gods, of what sort are their figments concerning man? For, after he had
made the world, the Demiurge turns his hands to man, and chooses for him as
his substance not any portion of "the dry land," as they say, of which
alone we have any knowledge (although it was, at that time, not yet dried
by the waters becoming separated from the earthy residuum, and only
afterwards became dry), but of the invisible substance of that matter,
which philosophy indeed dreams of, from its fluid and fusible composition,
the origin of which I am unable to imagine, because it exists nowhere. Now,
since fluidity and fusibility are qualities Of liquid matter, and since
everything liquid flowed from Sophia's tears, we must, as a necessary
conclusion, believe that muddy earth is constituted of Sophia's eye-rheums
and viscid discharges,(7) which are just as much the dregs of tears as mud
is the sediment of waters. Thus does the Demiurge mould man as a potter
does his clay, and animates him with his own breath. Made after his image
and likeness, he will therefore be both material and animal. A fourfold
being! For in respect of his "image," he must be deemed clayey,(8) that is
to say, material, although the Demiurge is not composed of matter; but as
to his "likeness," he is animal, for such, too, is the Demiurge. You have
two (of his  constituent elements). Moreover, a coating of flesh was, as
they allege, afterwards placed over the clayey substratum, and it is this
tunic I of skin which is susceptible of sensation.

CHAP. XXV.--AN EXTRAVAGANT WAY OF ACCOUNTING FOR THE COMMUNICATION OF THE
SPIRITUAL NATURE TO MAN. IT WAS FURTIVELY MANAGED BY ACHAMOTH, THROUGH THE
UNCONSCIOUS AGENCY OF HER SON.

   In Achamoth, moreover, there was inherent a certain property of a
spiritual germ, of her mother Sophia's substance; and Achamoth herself had
carefully severed off (the same quality), and implanted it in her son the
Demiurge, although he was actually unconscious of it. It is for you to
imagine(9) the industry of this clandestine arrangement. For to this end
had she deposited and concealed (this germ), that, whenever the Demiurge
came to impart life to Adam by his inbreathing, he might at the same time
draw off from the vital principle(10) the spiritual seed, and, as by a
pipe, inject it into the clayey nature; in order that, being then
fecundated in the material body as in a womb, and having fully grown there,
it might be found fit for one day receiving the perfect Word.(11) When,
therefore, the Demiurge commits to Adam the transmission of his own vital
principle,(12) the spiritual man lay hid, although inserted by his breath,
and at the same time introduced into the body, because the Demiurge knew no
more about his mother's seed than about herself. To this seed they give the
name of Ecclesia (the Church), the mirror of the church above, and the
perfection(13) of man; tracing this perfection from Achamoth, just as they
do the animal nature from the Demiurge, the clayey material of the body
(they derive) from the primordial substance,(14) the flesh from Matter. So
that you have a new Geryon here, only a fourfold (rather than a threefold)
monster.

CHAP.XXVI.--THE THREE SEVERAL NATURES--THE MATERIAL, THE ANIMAL, AND THE
SPIRITUAL, AND THEIR SEVERAL DESTINATIONS. THE STRANGE VALENTINIAN OPINION
ABOUT THE STRUCTURE OF SOTER'S NATURE.

   In like manner they assign to each of them a separate end.(15) To the
material, that is to say the carnal (nature), which they also call "the
left-handed," they assign undoubted destruction; to the animal (nature),
which they also call "the right-handed," a doubtful issue, inasmuch as it
oscillates between the material and the spiritual, and is sure to fall at
last on the side to which it has mainly gravitated. As regards the
spiritual, however, (they say) that it enters into the formation of the
animal, in order that it may be educated in company with it and be
disciplined by repeated intercourse with it. For the animal (nature) was in
want of training even by the senses: for this purpose, accordingly, was the
whole structure of the world provided; for this purpose also did Soter (the
Saviour) present Himself in the world--even for the salvation of the animal
(nature). By yet another arrangement they will have it that He, in some
prodigious way,(1) clothed Himself with the primary portions(2) of those
substances, the whole of which He was going. to restore to salvation; in
such wise that He assumed the spiritual nature from Achamoth,  whilst He
derived the animal (being), Christ, afterwards from the Demiurge; His
corporal substance, however, which was constructed of an animal nature
(only with wonderful and indescribable skill), He wore for a dispensational
purpose, in order that He might, in spite of His own unwillingness,(3) be
capable of meeting persons, and of being seen and touched by them, and even
of dying. But there was nothing material assumed by Him, inasmuch as that
was incapable of salvation. As if He could possibly have been more required
by any others than by those who were in want of salvation! And all this, in
order that by severing the condition of our flesh from Christ they may also
deprive it of the hope of salvation!

CHAP. XXVII.--THE CHRIST OF THE DEMIURGE, SENT INTO THE WORLD BY THE
VIRGIN. NOT OF HER. HE FOUND IN HER, NOT A MOTHER, BUT ONLY A PASSAGE OR
CHANNEL. JESUS DESCENDED UPON CHRIST, AT HIS BAPTISM, LIKE A DOVE; BUT,
BEING INCAPABLE OF SUFFERING, HE LEFT CHRIST TO DIE ON THE CROSS ALONE.

   I now adduce(4) (what they say) concerning Christ, upon whom some of
them engraft Jesus with so much licence, that they foist into Him a
spiritual seed together with an animal inflatus. Indeed, I will not
undertake to describe(5) these incongruous crammings,(6) which they have
contrived in relation both to their men and their gods. Even the Demiurge
has a Christ of His on--His natural Son. An animal, in short, produced by
Himself, proclaimed by the prophets--His position being one which must be
decided by prepositions; in other words, He was produced by means  of a
virgin, rather than of a virgin! On the ground that, having descended into
the virgin rather in the manner of a passage through her than of a birth by
her, He came into existence through her, not of her--not experiencing a
mother in her, but nothing more than a way. Upon this same Christ,
therefore (so they say.), Jesus descended in the sacrament of baptism, in
the likeness of a dove. Moreover, there was even in Christ accruing from
Achamoth the condiment of a spiritual seed, in order of course to prevent
the corruption of all the other stuffing.(7) For after the precedent of the
principal Tetrad, they guard him with four substances--the spiritual one of
Achamoth, the animal one of the Demiurge, the corporeal one, which cannot
be described, and that of Soter, or, in other phrase, the columbine.(8) As
for Sorer Jesus), he remained in Christ to the last, impassible, incapable
of injury, incapable of apprehension. By and by, when it came to a question
of capture, he departed from him during the examination before Pilate. In
like manner, his mother's seed did not admit of being injured, being
equally exempt from all manner of outrage,(9) and being undiscovered even
by the Demiurge himself. The animal and carnal Christ, however, does suffer
after the fashion(10) of the superior Christ, who, for the purpose of
producing Achamoth, had been stretched upon the cross, that is, Horos, in a
substantial though not a cognizable(11) form. In this manner do they reduce
all things to mere images--Christians themselves being indeed nothing but
imaginary beings!

CHAP. XXVIII.--THE DEMIURGE CURED OF HIS IGNORANCE BY THE SAVIOUR'S ADVENT,
FROM WHOM HE HEARS OF THE GREAT FUTURE IN STORE FOR  HIMSELF.

   Meanwhile the Demiurge, being still ignorant of everything, although he
will actually have to make some announcement himself by the prophets, but
is quite incapable of even this part of his duty (because they divide
authority over the prophets(12) between Achamoth, the Seed, and the
Demiurge), no sooner heard of the advent of Sorer (Saviour) than he runs to
him with haste and joy, with all his might, like the centurion in the
Gospel.(1) And being enlightened by him on all points, he learns from him
also of his own prospect how that he is to succeed to his mother's place.
Being thenceforth free from all care, he carries on the administration of
this world, mainly under the plea of protecting the church, for as long a
time as may be necessary and proper.

CHAP. XXIX.--THE THREE NATURES AGAIN ADVERTED TO. THEY ARE ALL EXEMPLIFIED
AMONGST MEN. FOR INSTANCE, BY CAIN, AND ABEL, AND SETH.

   I will now collect from different sources, by way of conclusion, what
they affirm concerning the dispensation(2) of the whole human race. Having
at first stated their views as to man's threefold nature--which was,
however, united in one(3) in the case of Adam--they then proceed after him
to divide it (into three) with their especial characteristics, finding
opportunity for such distinction in the posterity of Adam himself, in which
occurs a threefold division as to moral differences. Cain and Abel, and
Seth, who were in a certain sense the sources of the human race, become the
fountain-heads of just as many qualities(4) of nature and essential
character.(5) The material nature,(6) which had become reprobate for
salvation, they assign to Cain; the animal nature, which was poised between
divergent hopes, they find(7) in Abel; the spiritual, preordained for
certain salvation, they store up(7) in Seth. In this way also they make a
twofold distinction among souls, as to their property of good and evil--
according to the material condition derived from Cain, or the animal from
Abel. Men's spiritual state they derive over and above the other
conditions,(8) from Seth adventitiously,(9) not in the way of nature, but
of grace,(10) in such wise that Achamoth infuses it(11) among superior
beings like rain(12) into good souls, that is, those who are enrolled in
the animal class. Whereas the material class--in other words, those which
are bad souls--they say, never receive the blessings of salvation;(13) for
that nature they have pronounced to be incapable of any change or reform in
its natural condition.(14) This grain, then, of spiritual seed is modest
and very small when cast from her hand, but under her instruction(15)
increases and advances into full conviction, as we have already said;(16)
and the souls, on this very account, so much excelled all others, that the
Demiurge, even then in his ignorance, held them in great esteem. For it was
from their list that he had been accustomed to select men for kings and for
priests; and these even now, if they have once attained to a full and
complete knowledge of these foolish conceits of theirs,(17) since they are
already naturalized in the fraternal bond of the spiritual state, Will
obtain a sure salvation, nay, one which is on all accounts their due.

CHAP. XXX,--THE LAX AND DANGEROUS VIEWS OF THIS SECT RESPECTING GOOD
WORKS, THAT THESE ARE UNNECESSARY TO THE SPIRITUAL MAN.

   For this reason it is that they neither regard works(18) as necessary
for themselves, nor do  they observe any of the calls of duty, eluding even
the necessity of martyrdom on any pretence which may suit their pleasure.
For this rule, (they say), is enjoined upon the animal seed, in order that
the salvation, which we do not possess by any privilege of our state,(19)
we may work out by right(20) of our conduct. Upon us, who are of an
imperfect nature,(21) is imprinted the mark of this (animal) seed, because
we are reckoned as sprung from the loves of Theletus,(22) and consequently
as an abortion, just as their mother was. But woe to us indeed, should we
in any point transgress the yoke of discipline, should we grow dull in the
works of holiness and justice, should we desire to make our confession
anywhere else, I know not where, and not before the powers of this world at
the tribunals of the chief magistrates!(23) As for them, however, they may
prove their nobility by the dissoluteness(24) of their life and their
diligence(25) in sin, since Achamoth fawns on them as her own; for she,
too, found sin no unprofitable pursuit. Now it is held amongst them, that,
for the purpose of honouring the celestial marriages,(1) it is necessary to
contemplate and celebrate the mystery always by cleaving to a companion,
that, is to a woman; otherwise (they account any man) degenerate, and a
bastard(2) to the truth, who spends his life in the world without loving a
woman or uniting himself to her. Then what is to become of the eunuchs whom
we see amongst them?

CHAP. XXXI.--AT THE LAST DAY GREAT CHANGES TAKE PLACE AMONGST THE AEONS AS
WELL AS AMONG MEN. HOW ACHAMOTH AND THE DEMIURGE ARE AFFECTED THEN. IRONY
ON THE SUBJECT.

   It remains that we say something about the end of the world,(3) and the
dispensing of reward. As soon as Achamoth has completed the full harvest of
her seed, and has then proceeded to gather it into her garner, or, after it
has been taken to the mill and ground to flour, has hidden it in the
kneading-trough with yeast until the whole be leavened, then shall the end
speedily come.(4) Then, to begin with, Achamoth herself removes from the
middle region,(5) from the second stage to the highest, since she is
restored to the Pleroma: she is immediately received by that paragon of
perfection(6) Sorer, as her spouse of course, and they two afterwards
consummate(7) new nuptials. This must be the spouse of the Scripture,(8)
the Pleroma of espousals (for you might suppose that the Julian laws(9)
were interposing, since there are these migrations from place to place). In
like manner, the Demiurge, too, will then change the scene of his abode
from the celestial Hebdomad(10) to the higher regions, to his mother's now
vacant saloon(11)--by this time knowing her, without however seeing her. (A
happy coincidence!) For if he had caught a glance of her, he would have
preferred never to have known her.

CHAP. XXXII.--INDIGNANT IRONY EXPOSING THE VALENTINIAN FABLE ABOUT THE
JUDICIAL TREATMENT OF MANKIND AT THE LAST JUDGMENT. THE IMMORALITY OF THE
DOCTRINE.

   As for the human race, its end will be to the following effect:--To all
which bear the earthy" and material mark there accrues an entire
destruction, because "all flesh is grass,"(13) and amongst these is the
soul of moral man, except when it has found salvation by faith. The souls
of just men, that is to say, our souls, will be conveyed to the Demiurge in
the abodes of the middle region. We are duly thankful; we shall be content
to be classed with our god, in whom lies our own origin.(14) Into the
palace of the Pleroma nothing of the animal nature is admitted--nothing but
the spiritual swarm of Valentinus. There, then, the first process is the
despoiling of men themselves, that is, men within the Pleroma.(15) Now this
despoiling consists of the putting off of the souls in which they appear to
be clothed, which they will give back to their Demiurge as they had
obtained(6) them from him. They will then become wholly intellectual
spirits--impalpable,(17) invisible(18)--and in this state will be
readmitted invisibly to the Heroma--stealthily, if the case admits of the
idea.(19) What then? They will be dispersed amongst the angels, the
attendants on Soter. As sons, do you suppose? Not at all. As servants,
then? No, not even so. Well, as phantoms? Would that it were nothing more!
Then in what capacity, if you are ashamed to tell us? In the capacity of
brides. Then will they end(20) their Sabine rapes with the sanction of
wedlock. This will be the guerdon of the spiritual, this the recompense of
their faith! Such fables have their use. Although but a Marcus or a
Gaius,(21) full-grown in this flesh of ours, with a beard and such like
proofs (of virility,) it may be a stern husband, a father, a grandfather, a
great-grandfather (never mind what, in fact, if only a male), you may
perhaps in the bridal-chamber of the Pleroma--I have already said so
tacitly(22)--even become the parent by an angel of some AEon of high
numerical rank.(23) For the right celebration of these nuptials, instead of
the torch and veil, I suppose that secret fire is then to burst forth,
which, after devastating the whole existence of things, will itself also be
reduced to nothing at last, after everything has been reduced to ashes; and
so their fable too will be ended.(24) But I, too, am no doubt a rash man,
in having exposed: so great a mystery in so derisive a way: I ought to be
afraid that Achamoth, who did not choose to make herself known even to her
own son, would turn mad, that Theletus would be enraged, that Fortune(1)
would be irritated. But I am yet a liege-man of the Demiurge. I have to
return after death to the place where there is no more giving in marriage,
where I have to be clothed upon rather than to be despoiled,--where, even
if I am despoiled of my sex, I am Glassed with angels--not a male angel,
nor a female one. There will be no one to do aught against me, nor will
they then find any male energy in me.

CHAP. XXXIII.--THESE REMAINING CHAPTERS AN APPENDIX TO THE MAIN WORK. IN
THIS CHAPTER TERTULLIAN NOTICES A DIFFERENCE AMONG SUNDRY FOLLOWERS OF
PTOLEMY, A DISCIPLE OF VALENTINUS.

   I shall now at last produce, by way of finale,(2) after so long a
story, those points which not to interrupt the course of it, and by the
interruption distract the reader's attention, I have preferred reserving to
this place. They have been variously advanced by those who have improved
on(3) the doctrines of Ptolemy. For there have been in his school
"disciples above their master," who have attributed to their Bythus two
wives--Cogitatio (Thought) and Voluntas (Will). For Cogitatio alone was not
sufficient wherewith to produce any offspring, although from the two wives
procreation was most easy to him. The former bore him Monogenes (Only-
Begotten) and Veritas (Truth). Veritas was a female after the likeness of
Cogitatio; Monogenes a male bearing a resemblance to Voluntas. For it is
the strength of Voluntas which procures the masculine nature,(4) inasmuch
as she affords efficiency to Cogitatio.

CHAP. XXXIV.--OTHER VARYING OPINIONS AMONG THE VALENTINIANS RESPECTING THE
DEITY, CHARACTERISTIC RAILLERY.

   Others of purer mind, mindful of the honour of the Deity, have, for the
purpose of freeing him from the discredit of even single wedlock, preferred
assigning no sex whatever to By-thus; and therefore very likely they talk
of "this deity" in the neuter gender rather than "this god." Others again,
on the other hand, speak of him as both masculine and feminine, so that the
worthy chronicler Fenestella must not suppose that an hermaphrodite; was
only to be found among the good people of Luna.

CHAP. XXXV.--YET MORE DISCREPANCIES. JUST NOW THE SEX OF BYTHUS WAS AN
OBJECT OF DISPUTE; NOW HIS RANK COMES IN QUESTION. ABSURD SUBSTITUTES FOR
BYTHUS CRITICISED BY TERTULLIAN.

   There are some who do not claim the first place for Bythus, but only a
lower one. They put their Ogdoad in the foremost rank; itself, however,
derived from a Tetrad, but under different names. For they put Proarche
(Before the Beginning) first, Anennoetos (Inconceivable) second, Arrhetos
(Indescribable) third, Aoratos (Invisible) fourth. Then after Proarche they
say Arche (Beginning) came forth and occupied the first and the fifth
place; from Anennoetos came Acataleptos (Incomprehensible) in the second
and the sixth place; from Arrhetos came Anonomastos (Nameless) in the third
and the seventh place; from Aoratos(5) came Agennetos (Unbegotten) in the
fourth and the eight place. Now by what method he arranges this, that each
of these AEons should be born in two places, and that, too, at such
intervals, I prefer to be ignorant of than to be informed. For what can be
right in a system which is propounded with such absurd particulars?

CHAP. XXXVI.--LESS REPREHENSIBLE THEORIES IN THE HERESY. BAD IS THE BEST OF
VALENTINIANISM.

   How much more sensible are they who, rejecting all this tiresome
nonsense, have refused to believe that any one AEon has descended from
another by steps like these, @which are really neither more nor less
Gemonian;(6) but that on a given signal(7) the eight-fold emanation, of
which we have heard,(8) issued all at once from the Father and His Ennoea
(Thought?--that it is, in fact, from His mere motion that they gain their
designations. When, as they say, He thought of producing offspring, He on
that account gained the name of FATHER. After producing, because the issue
which He produced was true, He received the name of Truth. When He wanted
Himself to be manifested, He on that account was announced as Man. Those,
moreover, whom He preconceived in His thought when He produced them, were
then designated the Church. As man, He uttered His Word; and so this Ward
is His first-begotten Son, and to the Word was added Life. And by this
process the first Ogdoad was completed. However, the whole of this tiresome
story is utterly poor and weak.

CHAP. XXXVII.--OTHER TURGID AND RIDICULOUS THEORIES ABOUT THE ORIGIN OF THE
AEONS AND CREATION, STATED AND CONDEMNED.

   Now listen to some other buffooneries(1) of a master who is a great
swell among them,(2) and who has pronounced his dict  with an even priestly
authority. They run thus: There comes, says he, before all things Proarche,
the inconceivable, and indescribable, and nameless, which I for my own part
call Monotes (Solitude). With this was associated another power, to which
also I give the name of Henotes (Unity). Now, inasmuch as Monotes and
Henotes--that is to say, Solitude and Union--were only one being, they
produced, and yet not in the way of production,(3) the intellectual,
innascible, invisible beginning of all things, which human language' has
called Monad (Solitude).(3) This has inherent in itself a consubstantial
force, which it calls Unity? These powers, accordingly, Solitude or
Solitariness, and Unity, or Union, propagated all the other emanations of
AEons.(7) Wonderful distinction, to be sure! Whatever change Union and
Unity may undergo, Solitariness and Solitude is profoundly supreme.
Whatever designation you give the power, it is one and the same.

CHAP. XXXVIII.--DIVERSITY IN THE OPINIONS OF SECUNDUS, AS COMPARED WITH THE
GENERAL DOCTRINE OF VALENTINUS.

   Secundus is a trifle more human, as he is briefer: he divides the
Ogdoad into a pair of Tetrads, a right hand one and a left hand one, one
light and the other darkness. Only he is unwilling to derive the power
which apostatized and fell away(8) from any one of the AEons, but from the
fruits which issued from their substance.

CHAP. XXXIX.--THEIR DIVERSITY OF SENTIMENT AFFECTS THE VERY CENTRAL
DOCTRINE OF CHRISTIANITY, EVEN THE PERSON AND CHARACTER OF THE LORD JESUS.
THIS DIVERSITY VITIATES EVERY GNOSTIC SCHOOL.

   Now, concerning even the Lord Jesus, into how great a diversity of
opinion are they divided! One party form Him of the blossoms of all the
AEons.(9) Another party will have it that He is made up only of those ten
whom the Word and the Life(10) produced;(11)` from which circumstance the
titles of the Word and the Life were suitably transferred to Him. @Others,
again, that He rather sprang from the twelve, the offspring of Man and the
Church(12) and therefore, they say, He was designated "Son of man." Others,
moreover, maintain that He was formed by Christ and the Holy Spirit, who
have to provide for the establishment of the universe,(13) and that He
inherits by right His Father's appellation. Some there are who have
imagined that another origin must be found for the title "Son of man;" for
they have had the presumption to call the Father Himself Man, by reason of
the profound mystery of this title: so that what can you hope for more
ample concerning faith in that God, with whom you are now yourself on a
par? Such conceits are constantly cropping out(14) amongst them, from the
redundance of their mother's seed.(15) And so it happens that the doctrines
which have grown up amongst the Valentinians have already extended their
rank growth to the woods of the Gnostics.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 3, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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