§ 27.3. The system set forth by Irenæus and others, as that of Basilides, represents the Supreme God as Pater innatus or θεὸς ἄῤῥητος. From him emanates the Νοῦς, from this again the Λόγος, from this the Φρόνησις, who brings forth Σοφία and Δύναμις. From the two last named spring the Ἀρχαί, Ἐξουσίαι and Ἄγγελοι, who with number seven of the higher gods, the primal father, at their head, constitute the highest heaven. From this as its ἀντίτυπος radiates forth a second spiritual world, and the emanation continues in this way, until it is completed and exhausts itself in the number of 365 spiritual worlds or heavens under the mystic name Ἀβραξάς or Ἀβρασάξ which has in its letters the numerical value referred to. This last and most imperfect of these spiritual worlds with its seven planet spirits forms the heaven visible to us. Through this three hundred and sixty-five times repeated emanation the Pleroma approaches the borders of the hyle, a seething mass of forces wildly tossing against one another. These rush wildly against it, snatch from it fragments of light and imprison them in matter. From this mixture the Archon of the lowest heaven in fellowship with his companions creates the earth, and to each of them apportions by lot a nation, reserving to himself the Jewish nation which he seeks to raise above all other nations, and so introduces envy and ambition into heaven, and war and bloodshed upon earth. Finally, the Supreme God sends his First-born, the Νοῦς, in order to deliver men from the power of the angel that created the world. He assumes the appearance of a body, and does many miracles. The Jews determined upon his death; nevertheless they crucified instead of him Simon the Cyrenian, who assumed his shape. He himself returned to his Father. By means of the Gnosis which he taught men’s souls are redeemed, while their bodies perish.—The development of one of these systems into the other might be most simply explained by assuming that the one described in the Elenchus of Hippolytus is the original and that its reconstruction was brought about by the overpowering intrusion of current dualistic, emanationistic, and docetic ideas. All that had there been said about the great Archon must now be attributed to the Supreme God, the Pater innatus, while the inferior archon might keep his place as ruler of the lowest planetary heaven. The 365 spiritual worlds had perhaps in the other system a place between the two Archons, for even Hippolytus, vii. 26, mentions in addition the 365 heavens to which also he gives the name of the great Archon Abrasax.—It is a fact of special importance that even Irenæus and Epiphanius distinguish from the genuine disciples of Basilides the so-called Pseudo-Basilideans as representing a later development, easily deducible from the second but hardly traceable from the first account of the system. That with their Gnosis they blended magic, witchcraft and fantastic superstition appears from the importance which they attached to mystic numbers and letters. Their libertine practice can be derived from their antinomian contempt of Judaism as well as from the theory that their bodies are doomed to perish. So, too, their axiom that to suffer martyrdom for the crucified, who was not indeed the real Christ, is foolish, may be deduced from the Docetism of their system. Abrasax gems which are still to be met with in great numbers and in great variety are to be attributed to these Basilideans; but these found favour and were used as talismans not only among other Gnostic sects but also among the Alchymists of the Middle Ages.

§ 27.4. Valentinian Gnosticism.—Valentinus, the most profound, talented and imaginative of all the Gnostics, was educated in Alexandria, and went to Rome about A.D. 140, where, during a residence of more than twenty years, he presided over an influential school, and exercised also a powerful influence upon other systems. He drew the materials for his system partly from holy scripture, especially from the Gospel of John, partly from the esoteric doctrine of a pretended disciple of Paul, Theodades. Of his own voluminous writings, in the form of discourses, epistles and poems, only a few fragments are extant. The reporters of his teaching, Irenæus, Hippolytus, Tertullian, Epiphanius, differ greatly from one another in details, and leave us in doubt as to what really belongs to his own doctrine and what to its development by his disciples—The fundamental idea of his system rests on the notion that according to a law founded in the depths of the divine nature the æons by emanation come into being as pairs, male and female. The pairing of these æons in a holy marriage is called a Syzygy. With this is joined another characteristic notion, that in the historical development of the Pleroma the original types of the three great crises of the earthly history, Creation, the Fall, and Redemption, are met with. On the basis of this he develops the most magnificently poetic epic of a Christian mythological Theogony and Cosmogony. From the Βυθός or Αὐτοπάτωρ and its Ἔννοια or Σιγή, evolving his thought hitherto only in silent contemplation of his own perfection, emanates the first and highest pair of æons, the Νοῦς or Μονογενής who alone of all æons can bear to look into the depths of the perfection of the Father of all, and beside him his bride Ἀλήθεια. From them spring the Λόγος and Ζωή as the second pair, and from this pair again Ἄνθρωπος and Ἐκκλησία as the third pair. The Αὐτοπάτωρ and his Ennoia, with the first and highest pair of æons emanating for them, and these together with the second Tetras, form the Ogdoas. The Logos then begets a further removed circle of five pairs, the Decas, and finally the Anthropos begets the last series of six pairs, the Dodecas. Therewith the Pleroma attains a preliminary completion. A final boundary is fixed for it by the Ὅρος emanating from the Father of all, who, being alone raised above the operation of the law of the Syzygy, is endowed with a twofold ἐνεργεία, an ἐνεργεία διοριστική, by means of which he wards off all from without that would hurt, and an ἐνεργεία ἑδραστική, the symbol of which is the cross, with which he maintains inward harmony and order. How necessary this was is soon made apparent. For the Σοφία, the last and least member of the fourteen æon pairs, impelled by burning desire, tears herself away from her partner, and seeks to plunge into the Bythos in order to embrace the Father of All himself. She is indeed prevented from this by the Horos; but the breach in the Pleroma has been made. In order to restore the harmony that has thus been broken, the Monogenes begets with Aletheia a new æon pair, the Ἄνω Χριστός and the Πνεῦμα ἅγιον which emancipates the Sophia from her disorderly, passionate nature (Ἐνθύμησις), cuts out this latter from the Pleroma, but unites again the purified Sophia with her husband, and teaches all the æons about the Father’s unapproachable and incomprehensible essence, and about the reason and end of the Syzygies. Then they all, amid hymns of praise and thanksgiving, present an offering to the Father, each one of the best that he has, and form thereof an indescribably glorious æon-being, the Ἄνω Σωτήρ, and for his service myriads of august angels, who bow in worship before him.—The basis for the origination of the sensible world, the Ὑστέρημα, consist of the Enthymesis ejected from the Pleroma into the desert, void and substanceless Kenoma, which is by it for the first time filled and vitalized. It is an ἔκτρωμα, an abortion, which however retains still the æon nature of its divine present, and as such bears the name of Ἔξω (κάτω) Σοφία or Ἀχαμώθ (הַחָכְמוֹת). Hence even the blessed spirits of the Pleroma can never forsake her. They all suffer with the unfortunate, until she who had sprung from the Pleroma is restored to it purified and matured. Hence they espouse her, the Ektroma of the last and least of the æons, to the Ano-Soter, the noblest, most glorious and most perfect being in the æon-heaven, as her redeemer and future husband. He begins by comforting the despondent and casting out from her the baser affections. Among the worst, fear, sorrow, doubt, etc., is found the basis of the hylic stage of existence; among the better, repentance, desire, hope, etc., that of the psychic stage of existence (φύσεις). Over the beings issuing forth from the former presides Satan; over the psychical forms of being, as their highest development, presides the Demiurge, who prepares as his dwelling-place the seven lower heavens, the Hebdomas. But Achamoth had retired with the pneumatic substratum still remaining in her into the Τόπος τῆς μεσότητος, between the Pleroma and the lower world, whence she, inspired by the Ano-Soter, operates upon the Demiurge, who, knowing nothing of her existence, has no anticipation thereof. From the dust of the earth and pneumatic seed, which unobserved she conveys into it, he formed man, breathed into him his own psychical breath of life, and set him in paradise, that is, in the third of his seven heavens, but banished him to earth, when he disobeyed his command, and instead of his first ethereal garment clothed him in a material body. When men had spread upon the earth, they developed these different natures: Pneumatical, which free from the bondage of every outward law and not subject to the impulses of the senses, a law unto themselves, travel toward the Pleroma; next, the Hylic, which, hostile to all spirit and law, and the sport of all lusts and passions, are doomed to irremediable destruction; and finally, the Psychical, which under the discipline of outward law attain not indeed to a perfect divine life, but yet to outward righteousness, while on the other hand they may sink down to the rank and condition of the Hylic natures. The Psychical natures were particularly numerous among the Jews. Therefore the Demiurge chose them as his own, and gave them a strict law and through his prophets promised them a future Messiah. The Hylic natures which were found mostly among the heathens, were utterly hateful to him. The Pneumatical natures with their innate longing after the Pleroma, he did not understand and therefore disregarded; but yet, without knowing or designing it, he chose many of them for kings, priests, and prophets of his people, and to his amazement heard from their lips prophecies of a higher soul, which originated from Achamoth, and which he did not understand. When the time was fulfilled, he sent his Messiah in the person of Jesus. When he was baptized by John, the heaven opened over him and the Ano-Soter descended upon him. The Demiurge saw it and was astonished, but submitted himself awe-stricken to the will of the superior deities. The Soter remained then a year upon the earth. The Jews, refusing to receive him, nailed his organ, the psychical Messiah, to a cross; but his sufferings were only apparent sufferings, since the Demiurge had supplied him in his origin with an ethereal and only seemingly material body. In consequence of the work of the Ano-Soter the Pneumatical natures by means of the Gnosis taught by him, but the Psychical natures by means of Pistis, attain unto perfection after their kind. When once everything pneumatical and psychical which was bound up in matter, has been freed from it, the course of the world has reached its end and the longed-for time of Achamoth’s marriage will have come. Accompanied by myriads of his angels, the Soter leads the noble sufferer into the Pleroma. The pneumatical natures follow her, and as the Soter is married to Achamoth, the angels are married to them. The Demiurge goes with his tried and redeemed saints into the Τόπος τῆς μεσότητος.But from the depths of the Hyle breaks forth a hidden fire which utterly consumes the Hylic natures and the Hyle itself.[40]

§ 27.5. According to Hippolytus the Valentinian school split up into two parties—an Italian party, the leaders of which, Heracleon and Ptolemæus [Ptolemy], were at Rome, and an Eastern party to which Axionicus and Bardesanes belonged. Heracleon of Alexandria was a man of a profoundly religious temperament, who in his speculation inclined considerably toward the doctrine of the church, and even wrote the first commentary on the Gospel of John, of which many fragments are preserved in Origen’s commentary on that gospel. Ptolemæus [Ptolemy] drew even closer than his master to the church doctrine. Epiphanius quotes a letter of his to his pupil Flora in which, after Marcion’s example (see § [27, 11]), the distinction of the divine and the demiurgical in the Old Testament, and the relation of the Old Testament to the New, are discussed. A position midway between that of the West and of the East is apparently represented by Marcus and his school. He combined with the doctrine of Valentinus the Pythagorean and cabbalistic mysticism of numbers and letters, and joined thereto magical and soothsaying arts. His followers, the Marcosians, had a form of worship full of ceremonial observances, with a twofold baptism, a psychical one in the Kato-Christus for the forgiveness of sins, and a pneumatical one for affiance with the future heavenly syzygy. Of the Antiochean Axionicus we know nothing but the name. Of far greater importance was Bardesanes, who flourished according to Eusebius in the time of Marcus Aurelius, but is assigned by authentic Syrian documents to the beginning of the third century. The chief sources of information about his doctrine are the 56 rhyming discourses of Ephraem [Ephraim] against the heretics. Living at the court and enjoying the favour of the king of Edessa, he never attacked in his sermons the doctrinal system of the church, but spread his Gnostic views built upon a Valentinian basis in lofty hymns of which, besides numerous fragments in Ephraem [Ephraim], some are preserved in the apocryphal Acta Thomae (§ [32, 6]). Among his voluminous writings there was a controversial treatise against the Marcionites (see § [27, 11]).In a Dialogue, Περὶ εἱμαρμένης, attributed to him, but probably belonging to one of his disciples named Philippus, from which Eusebius (Præp. Ev. vi. 10) quotes a passage, the Syrian original of which, “The Book of the Laws of the Land,” was only recently discovered,[41] astrology and fatalism are combated from a Christian standpoint, although the author is still himself dominated by many Zoroastrian ideas. Harmonius, the highly gifted son of Bardesanes, distinguished himself by the composition of hymns in a similar spirit.

§ 27.6. The Ophites and related Sects.—The multiform Ophite Gnosis is in general characterized by fantastic combinations of Syro-Chaldaic myths and Biblical history with Greek mythology, philosophy and mysteriosophy. In all its forms the serpent (ὄφις, נָחָשׁ) plays an important part, sometimes as Kakodemon, sometimes as Agathodemon. This arose from the place that the serpent had in the Egyptian and Asiatic cosmology as well as in the early biblical history. One of the oldest forms of Ophitism is described by Hippolytus, who gives to its representatives the name of Naassenes, from נָחָשׁ. The formless original essence, ὁ προών, revealed himself in the first men, Ἀδάμας, Adam, Cadmon, in whom the pneumatic, psychical and hylic principles were still present together. As the instrument in creation he is called Logos or Hermes. The serpent is revered as Agathodemon; it proceeds from the Logos, transmitting the stream of life to all creatures. Christ, the redeemer, is the earthly representative of the first man, and brings peace to all the three stages of life, because he, by his teaching, directs every one to a mode of life in accordance with his nature.—The Sethites, according to Hippolytus, taught that there were two principles: an upper one, τὸ φῶς, an under one, τὸ σκότος, and between these τὸ πνεῦμα, the atmosphere that moves and causes motion. From a blending of light with darkness arose chaos, in which the pneuma awakened life. Then from chaos sprang the soul of the world as a serpent, which became the Demiurge. Man had a threefold development: hylic or material in Cain, psychical in Abel, and pneumatical in Seth, who was the first Gnostic.—The founders of the Perates, who were already known to Clement of Alexandria, are called by Hippolytus Euphrates and Celbes. Their name implies that they withdrew from the world of sense in order to secure eternal life here below, περᾶν τὴν φθοράν. The original divine unity, they taught, had developed into a Trinity: τὸ ἀγέννητον, ἀυτογενές and γεννητόν, the Father, the Son, and the Hyle. The Son is the world serpent that moves and quickens all things (καθολικός ὄφις). It is his task to restore everything that has sunk down from the two higher worlds into the lower, and is held fast by its Archon. Sometimes he turns himself serpent-like to his Father and assumes his divine attributes, sometimes to the lower world to communicate them to it. In the shape of a serpent he delivers Eve from the law of the Archon. All who are outlawed by this Archon, Cain, Nimrod, etc., belong to him. Moses, too, is an adherent of his, who erected in the wilderness the healing brazen serpent to represent him, while the fiery biting serpent of the desert represent the demons of the Archon. The Cainites, spoken of by Irenæus and Epiphanius, were closely connected with the Perates. All the men characterized in the Old Testament as godless are esteemed by them genuine pneumatical beings and martyrs for the truth. The first who distinguished himself in conflict with the God of the Jews was Cain; the last who led the struggle on to victory, by bringing the psychical Messiah through his profound sagacity to the cross, was Judas Iscariot. The Gnostic Justin is known to us only through Hippolytus, who draws his information from a Book of Baruch. He taught that from the original essence, ὁ Ἀγαθός or Κύριος, יְהוָֹה, emanated a male principle, Ἐλωείμ, אֱלֹהִים, which had a pneumatical nature, and a female principle, Ἐδέμ, עֵדֶן, which was above man (psychical) and below the serpent (hylic). From the union of this pair sprang twelve ἄγγελοι πατρικοί, who had in them the father’s nature, and twelve ἄγγελοι μητρικοί, on whom the mother’s nature was impressed. Together they formed Paradise, in which Baruch, an angel of Elohim, represented the tree of life, and Naas, an Edem-angel, represented the tree of knowledge. The Elohim-angel formed man out of the dust of Paradise; Edem gave him a soul, Elohim gave him a spirit. Pressing upward by means of his pneumatical nature Elohim raised himself to the borders of the realms of light. The Agathos took him and set him at his right hand. The forsaken Edem avenged himself by giving power to Naas to grieve the spirit of Elohim in man. He tempted Eve to commit adultery with him, and got Adam to commit unnatural vice with him. In order to show the grieved spirit of man the way to heaven, Elohim sent Baruch first to Moses and afterwards to other Prophets of the Old Testament; but Naas frustrated all his efforts. Even from among the heathen Elohim raised up prophets, such as Hercules whom he sent to fight against the twelve Edem-angels (his twelve labours), but one of them named Babel or Aphrodite robbed even this divine hero of his power (a reminiscence of the story of Omphale). Finally, Elohim sent Baruch to the peasant boy Jesus, son of Joseph and Mary. He resisted all the temptations of Naas, who therefore got him nailed upon the cross. Jesus commended his spirit into the hands of the Father, into whose heaven he ascended, leaving his body and soul with Edem. So, after his example, do all the pious.

§ 27.7. The Gnosis of the Ophites, described by Irenæus, etc., is distinguished from that of the earlier Naasenes [Naassenes] by its incorporation of Valentinian and dualistic or Saturninian (see § [27, 9]) ideas. From the Bythos who, as the primary being, is also called the first man, Adam Cadmon, emanates the thought, ἔννοια, of himself as the second man or son of man, and from him the Holy Spirit or the Ano-Sophia, who in turn bears the Ano-Christus and Achamoth. The latter, an imperfect being of light, who is also called Προύνικος, which according to Epiphanius means πόρνη, drives about through the dark ocean of chaos, over which the productive mother, the Holy Spirit, broods, in order to found for himself in it an independent world of his own. There dense matter unites with the element of light and darkens it to such a degree that even the consciousness of its own divine origin begins to fade away from it. In this condition of estrangement from God she produces the Demiurge, Jaldabaoth, יַלְדָּא בָּהוּת, son of chaos; and he, a wicked as well as limited being, full of arrogance and pride, determines that he himself alone will be lord and master in the world which he creates. This brings Achamoth to penitent deliberation. By the vigorous exercise of all the powers of light dwelling in her, and strengthened by a gleam of light from above, she succeeds in raising herself from the realm of chaos into the Τόπος τῆς μεσότητος. Nevertheless Jaldabaoth brought forth six star spirits or planets after his own image, and placed himself as the seventh at their head. But they too think of rebelling. Enraged at this Jaldabaoth glances wildly upon the deep-lying slime of the Hyle; his frightfully distorted countenance is mirrored in this refuse of chaos; the image there comes to life and forms Ophiomorphus or Satan. By order of Jaldabaoth the star spirits make man; but they produce only an awkward spiritless being that creeps along the ground. In order to quicken it and make it stand erect the Demiurge breathes into it his own breath, but thereby deprives himself of a great part of that pneumatical element which he had from his mother. The so-called fall, in which Ophiomorphus or the serpent was only the unconscious instrument of Achamoth, is in truth the beginning of the redemption of man, the advance to self-consciousness and moral freedom. But as a punishment for his disobedience Jaldabaoth drove him out of the higher material world, Paradise, into the lower, where he was exposed to the annoyances of Ophiomorphus, who also brought the majority of mankind, the heathens, under his authority, while the Jews served Jaldabaoth, and only a small number of pneumatical natures by the help of Achamoth kept themselves free from both. The prophets whom Jaldabaoth sent to his people, were at the same time unconscious organs of Achamoth, who also sent down the Ano-Christus from the Pleroma upon the Messiah, whose kingdom is yet to spread among all nations. Jaldabaoth now let his own Messiah be crucified, but the Ano-Christus was already withdrawn from him and had set himself unseen at the right hand of the Demiurge, where he deprives him and his angels of all the light element which they still had in them, and gathers round himself the pneumatical from among mankind, in order to lead them into thePleroma.—The latest and at the same time the noblest product of Ophite Gnosticism is the Pistis Sophia,[42] appearing in the middle of the third century, with a strong tincture of Valentinianism. It treats mainly of the fall, repentance, and complaint of Sophia, and of the mysteries that purify for redemption, often approaching very closely the doctrine of the church.

§ 27.8. Antinomian and Libertine Sects.—The later representatives of Alexandrian Gnosticism on account of the antinomian tendency of their system fell for the most part into gross immorality, which excused itself on the ground that the pneumatical men must throw contempt upon the law of the Demiurge, ἀντιτάσσεσθαι, (whence they were also called Antitactes), and that by the practice of fleshly lusts one must weaken and slay the flesh, παραχρῆσθαι τῇ σαρκί, so as to overcome the powers of the Hyle. The four following sects may be mentioned as those which maintained such views.—

  1. The Nicolaitans, who in order to give themselves the sanction of primitive Christianity sought to trace their descent from Nicolaus [Nicolas] the Deacon (Acts vi. 5). But while they have really no connection with him, they are just as little to be identified with the Nicolaitans of the Apocalypse (§ [18, 3]).
  2. In a similar way the Simonians sought to attach themselves to Simon Magus (§ [25, 2]). They gave to the fables associated with the name of Simon a speculative basis borrowed from the central idea of the philosophy of Heraclitus, that the principle of all things (ἡ ἀπέραντος δύναμις) is fire. From it in three syzygies, νοῦς and ἐπίνοια, φωνή and ὄνομα, λογισμός and ἐνθύμησις, proceed the six roots of the supersensible world, and subsequently the corresponding six roots of the sensible world, Heaven and earth, Sun and moon, Air and water, in which unlimited force is present as ὁ ἐστώς, στάς, and στησόμενος. Justin Martyr was already acquainted with this sect, and also Hippolytus, who quotes many passages from their chief treatise, entitled, Ἀπόφασις μεγάλη and reports scandalous things about their foul worship.
  3. The Carpocratians. In the system of their founder Carpocrates, who lived at Alexandria in the first half of the second century, God is the eternal Mould, the unity without distinctions, from whom all being flows and to whom all returns again. From Him the ἄγγελοι κοσμοποιοί revolted. By the creation of the world they established a distinct order of existence apart from God and consolidated it by the law issuing from them and the national religions of Jews and Gentiles founded by them. Thus true religion or the way of return for the human spirit into the One and All consists theoretically in Gnosis, practically in emancipation from the commands of the Demiurge and in a life κατὰ φύσιν. The distinction of good and bad actions rests merely on human opinions. Man is redeemed by faith and love. In order to be able to overcome the powers that created the world, he is in need of magic which is intimately connected with Gnosis. Every human spirit who has not fully attained to this end of all religious endeavour, is subjected, until he reaches it, to the assumption of one bodily form after another. Among the heroes of humanity who with special energy and success have assailed the kingdom of the Demiurge by contempt of his law and spread of the true Gnosis, a particularly conspicuous place is assigned to Jesus, the son of Joseph. What he was for the Jews, Orpheus, Pythagoras, Plato, etc., were for the Gentiles. To the talented son of Carpocrates, named Epiphanes, who died in his seventeenth year, after impressing upon his father’s Gnostic system a boundless communistic and libertine tendency with community of goods and wives, his followers erected a temple at Cephalonia, in which they set up for divine honours the statues of Christ and the Greek philosophers. At the close of their Agapæ, they indulged in Concubitus promiscuus.
  4. The Prodicians flourished about the time of Clement of Alexandria, and were connected, perhaps, through their founder Prodicus, with the Carpocratians. In order to prove their dominion over the sensible world they were wont to appear in their assemblies naked, and hence are also called Adamites. So soon as they succeeded in thus reaching the state of innocence that had preceded the fall, they maintained that as pneumatical king’s sons they were raised above all law and entitled to indulge in unbridled lust.

§ 27.9. Saturninus, or Satornilus of Antioch, according to Irenæus, a disciple of Menander, was one of the oldest Syrian Gnostics, during the age of Hadrian, and the one in whose system of Dualism the most decided traces of Parsee colouring is found. From the θεὸς ἄγνωστος the spirit world of the kingdom of light emanates in successive stages. On the lowest stage stand the seven planet spirits, ἄγγελοι κοσμοκράτορες, at their head the creator of the world and the god of the Jews. But from eternity over against the realm of light stands the Hyle in violent opposition under the rule of Satanas. The seven star spirits think to found therein a kingdom free and independent of the Pleroma, and for this purpose make an inroad upon the kingdom of the Hyle, and seize upon a part of it. Therefore they form the sensible world and create man as keeper thereof after a fair model sent by the good God of which they had a dim vision. But they could not give him the upright form. The supreme God then takes pity upon the wretched creature. He sends down a spark of light σπινθήρ into it which fills it with pneumatical life and makes it stand up. But Satanas set a hylic race of men over against this pneumatical race, and persecuted the latter incessantly by demons. The Jewish god then plans to redeem the persecuted by a Messiah, and inspires prophets to announce his coming. But Satan, too, has his prophets, and the Jewish god is not powerful enough to make his views prevail over his enemy’s. Finally the good God sends to the earth the Aeon [Æon] Νοῦς, in what has the appearance of a body, in order that he as σωτήρ may teach the pneumatical how to escape, by Gnosis and asceticism, abstaining from marriage and the eating of flesh, not only the attacks of Satan, but also the dominion of the Jewish god and his star spirits, how to emancipate themselves from all connection with matter, and to raise themselves into the realm of light.

§ 27.10. Tatian and the Encratites.—The Assyrian Tatian, converted to Christianity at Rome by Justin Martyr, makes his appearance as a zealous apologist of the faith (§ [30, 10]). In his later years, however, just as in the case of Marcion, in consequence of his exaggeration of the Pauline antithesis of flesh and spirit, law and grace, he was led to propound a theory of the dualistic opposition between the god of the law, the Demiurge, and the god of the gospel, which found expression in a Gnostic-ascetic system, completely breaking away from the Catholic church, and reaching its conclusion in the hyperascetic sect of the Encratites that arose in Rome about A.D. 172. He now became head and leader of this sect, which, with its fanatical demand of complete abstinence from marriage, from all eating of flesh and all spirituous liquors, won his approval, and perhaps from him received its first dogmatic Gnostic impress. Of Tatian’s Gnostic writings, Προβλήματα and Περὶ τοῦ κατὰ τὸν σωτῆρα καταρτισμοῦ, only some fragments, with scanty notices of his Gnostic system, are preserved. His dualistic opposition of the god of the Old Testament and the god of the New Testament cannot have meant a thorough hostility, for he makes the Demiurge sitting in darkness address himself to the supreme God in the language of prayer, “Let there be light.” He declares, however, that Adam, as the author of the fall, is incapable of redemption.—His followers were also called Ὑδροπαραστάται, Aquarii, because at the Supper they used water instead of wine. See Lit. at § [30, 10].

§ 27.11. Marcion and the Marcionites.—Marcion of Sinope in Pontus, who died about A.D. 170, was, according to Tertullian, a rich shipmaster who, on his arrival in Rome, in his early enthusiasm for the faith, bestowed upon the Church there a rich present, but was afterwards excommunicated by it as a heretic. According to the Pseudo-Tertullian and others he was the son of a bishop who excommunicated him for incontinence with one under the vow of virginity. The story may possibly be based upon a later misunderstanding of the charge of corrupting the church as the pure bride of Christ. He was a man of a fiery and energetic character, but also rough and eccentric, of a thoroughly practical tendency and with little speculative talent. He was probably driven by the hard inward struggles of his spiritual life, somewhat similar to those through which Paul had passed, to a full and hearty conception of the free grace of God in Christ; but conceived of the opposition between law and gospel, which the Apostle brought into harmony by his theory of the pædogogical office of the law, as purely hostile and irreconcileable. At Rome in A.D. 140, the Syrian Gnostic Cerdo, who already distinguished between the “good” God of Christianity and the “just” God of Judaism, gained an influence over him. He consequently developed for himself a Gnostic system, the dominating idea of which was the irreconcileable opposition of righteousness and grace, law and gospel, Judaism and Christianity. He repudiated the whole of the Old Testament, and set forth the opposition between the two Testaments in a special treatise entitled Antitheses.He acknowledged only Paul as an Apostle, since all the rest had fallen back into Judaism, and of the whole New Testament he admitted only ten Pauline epistles, excluding the Pastoral Epistles and the Epistles to the Hebrews, and admitting the Gospel of Luke only in a mutilated form.[43] Marcion would know nothing of a secret doctrine and tradition and rejected the allegorical interpretation so much favoured by the Gnostics, as well as the theory of emanation and the subordination of Pistis under Gnosis. While other Gnostics formed not churches but only schools of select bands of thinkers, or at most only small gatherings, Marcion, after vainly trying to reform the Catholic church in accordance with his exaggerated Paulinism, set himself to establish a well organised ecclesiastical system, the members of which were arranged as Perfecti or Electi and Catechumeni. Of the former he required a strict asceticism, abstinence from marriage, and restriction in food to the simplest and least possible. He allowed the Catechumens, however, in opposition to the Catholic practice (§ [35, 1]), to take part in all the services, which were conducted in the simplest possible forms. The moral earnestness and the practical tendency of his movement secured him many adherents, of whom many congregations maintained their existence for a much longer time than the members of other Gnostic sects, even down to the seventh century. None of the founders of the old Gnostic sects were more closely connected in life and doctrine to the Catholic Church than Marcion, and yet, or perhaps just for that reason, none of them were opposed by it so often, so eagerly and so bitterly. Even Polycarp, on his arrival in Rome (§ [37, 2]), in reply to Marcion’s question whether he knew him, said: Ἐπιγνώσκω τὸν πρωτότοκον τοῦ Σατανᾶ.—The general scope and character of the System of Marcion have been variously estimated. All older ecclesiastical controversialists, Justin, Rhodon in Eusebius, Tertullian and Irenæus, in their description and refutation of it seem to recognise only two principles (ἀρχαί), which stand in opposition to one another, as θεὸς ἀγαθός and θεὸς δίκαιος. The latter appears as creator of the world, or Demiurge, the god of the Jews, the giver of the law, unable, however, by his law to save the Jews and deter them from breaking it, or to lead back the Gentiles to the observance of it. Then of his free grace the “good” God, previously quite unknown, determined to redeem men from the power of the Demiurge. For this purpose he sends his Logos into the world with the semblance of a body. By way of accommodation he gives himself out as the Messiah of the Jewish god, proclaims the forgiveness of sins through free grace, communicates to all who believe the powers of the divine life, is at the instigation of the angry Demiurge nailed to the cross to suffer death in appearance only, preaches to Gentiles imprisoned in Hades, banishes the Demiurge to Hades, and ordains the Apostle Paul as teacher of believers.—The later heresiologists, however, Hippolytus, in his Elenchus, Epiphanius, Theodoret, and especially the Armenian Esnig (§ [64, 3]), are equally agreed in saying that Marcion recognised three principles (ἀρχαί); that besides the good God and the righteous God he admitted an evil principle, the Hyle concentrated in Satan, so that even the pre-Christian development of the world was viewed from the standpoint of a dualistic conflict between divine powers. The righteous God and the Hyle, as a quasi female principle, united with one another in creating the world, and when the former saw how fair the earth was, he resolved to people it with men created of his own likeness. For this purpose the Hyle at his request afforded him dust, from which he created man, inspiring him with his own spirit. Both divine powers rejoiced over man as parents over a child, and shared in his worship. But the Demiurge sought to gain undivided authority over man, and so commanded Adam, under pain of death, to worship him alone, and the Hyle avenged himself by producing a multitude of idols to whom the majority of Adam’s descendants, falling away from the God of the law, gave reverence.—The harmonizing of these two accounts may be accomplished by assuming that the older Church Fathers, in their conflict with Marcion had willingly restricted themselves to the most important point in the Marcionite system,its characteristic opposition of the Gods of the Old and New Testaments, passing over the points in which it agreed more or less with other Gnostic systems; or by assuming that later Marcionites, such as Prepon (§ [27, 12]), in consequence of the palpable defectiveness and inadequacy of the original system of two principles, were led to give it the further development that has been described.[44]